Beit Yisrael International Daily Torah, Thursday, September 11, 2025 18 Elul, 5785
Beit Yisrael International Daily Torah, Thursday, September 11, 2025 18 Elul, 5785
See:
Rock-fortress and redeemer of Yisra’el —
bless the State of Israel,
the initial sprouting of our redemption.
Beit Yisrael International Torah Yomi for everyone who loves Yisrael.
HarHaBayit:
'We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! The Erev Rav! We must be at war until all terrorists are dead! In and around Eretz Yisrael. The day after, we need to vote for an Elohim fearing Government. Then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael: Including Aza, Yudea and Samaria. 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 them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."
Look Click: https://fb.watch/r0HhSftzj1/
Shemot (Exodus) - Chapter 25
8And they shall make Me a sanctuary and I will dwell in their midst | | חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם: |
And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. | | וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה: |
9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. | | טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ: |
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. | | כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ: |
Eretz Yisrael in Jewish Scriptures Click:
אבינו בשמים, מבצר סלע וגואל ישראל - לברך את מדינת ישראל, הנבטה הראשונית של גאולתנו. | Our father in Shamayim (Heaven), Rock-fortress and redeemer of Yisra’el — bless the State of Israel, the initial sprouting of our redemption. |
תפילה לשלום מדינת ישראל | Prayer for the Welfare of the State of Israel, by Rabbi Yitsḥak haLevi Hertzog
(1948)
Source (Hebrew) | Translation (English) |
אָבִינוּ שֶׁבַּשָּׁמַיִם, | Our father in Shamayim (Heaven), |
הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, | Shield her beneath the wings of your lovingkindness; |
חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, | Strengthen the defenders of our Holy Land; |
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד־נָא | Remember our brethren, the whole house of Yisra’el, |
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, | Unite our hearts to love and revere your name, |
The Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.
This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir Ḥai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
מי שברך לחיילי צה״ל | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956); amended by Dr. Alex Sinclair (2012)
Source (Hebrew) | Translation (English) |
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב | May the One who blessed our forefathers Avraham, Yitsḥaq, and Yaaqov, |
יִתֵּן ה׳ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ | May Hashem cause the enemies who rise up against us |
הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ | May the blessed Holy One preserve and rescue our soldiers |
יִתֵּן ה׳ לְחַיָלֵינוּ חָכְמָה, בִּינָה וְדַעַת, | May Hashem give our soldiers wisdom, understanding, and insight, |
יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם | May [Hashem] cause our enemies to submit before our soldiers, |
In recent months, thanks to the combination of cell phone cameras and YouTube, we’ve witnessed Israel Defense Force soldiers acting in deeply troubling ways. We’ve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they don’t find their way as often, or as prominently, into other media outlets.
The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisner’s act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.
I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, I’ve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.
The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.
But our response to troubling issues cannot simply to be cease from engagement with the issue. That’s true if the troubling issue is, say, Eishet Ḥayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.
As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet Ḥayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.
As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.
The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.
תְּפִלָּה לְפִדְיוֹן שְׁבוּיִם | Prayer for the Redemption of Israelis Taken Captive [during the war begun on Shemini Atseret 5784], by Rabbi Ofer Sabath Beit Halachmi (2023)
Source (Hebrew) | Translation (English) |
אֱלֹהֵינוּ | Our God, |
חַזְּקִי רוּחָם, הָבִיאִי לָהֶם אֶת תְּפִלָּתֵנוּ | Strengthen their spirit and bring them our prayers |
תְּנִי בִּינָה בְּלֵב אוֹיֵב | Implant understanding in the heart of the enemy |
תְּנִי תְּבוּנָה בְּלוֹחֲמֵי צַהַ״ל | Grant wisdom to the Israel Defense Forces |
תֵּן לְכָל בְּנֵי וּבְנוֹת אַבְרָהָם, שָׂרָה וְהַגֵּר | Grant strength of spirit and courage of heart |
יִקְרָאֵנִי | “They shall call upon Me, |
This prayer for the liberation of abducted Israeli citizens and military personnel was offered by Rabbi Ofer Sabath Beit Halachmi in response to the war initiated by Hamas from Gaza on Shemini Atseret 5784. The English translation was prepared by Rabbi Dr. Rachel Sabath Beit Halachmi.
Bar Mitzvah
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Thursday, September 11, 2025
18 Elul, 5785
Halachic Times (Zmanim)Times for Jerusalem, Israel5:03 AMDawn (Alot Hashachar):5:37 AMEarliest Tallit and Tefillin (Misheyakir):6:21 AMSunrise (Hanetz Hachamah):9:26 AMLatest Shema:10:29 AMLatest Shacharit:12:35 PMMidday (Chatzot Hayom):1:08 PMEarliest Mincha (Mincha Gedolah):4:17 PMMincha Ketanah (“Small Mincha”):5:36 PMPlag Hamincha (“Half of Mincha”):6:50 PMSunset (Shkiah):7:15 PMNightfall (Tzeit Hakochavim):12:35 AMMidnight (Chatzot HaLailah):63:02 min.Shaah Zmanit (proportional hour):Chai ElulJewish HistoryElul 18 is the yahrtzeit of Rabbi Yehudah Loewe, the "Maharal" of Prague (1525-1609), outstanding Torah scholar, philosopher, Kabbalist and Jewish leader. Popularly known for creating a "golem" (clay man) to protect the Jewish community of Prague from the frequent threat of blood libels.
Elul 18 is the birthday of Rabbi Israel Baal Shem Tov, the founder of Chassidism
Rabbi Israel was born in a small town in Ukraine in 1698. His father, Rabbi Eliezer, who was a member of the secret society of "hidden tzaddikim," passed away when young Israel was only five years old; his last words to his son were, "Fear nothing but G-d alone. Love every Jew with all your heart and all your soul."
The young orphan would spend much of his time wandering and meditating in the forests that surrounded his hometown; there, he one day met with one of his father's compatriots, and eventually joined their society. For many years, he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples. But on his 36th birthday, he was instructed by his master to "reveal" himself and publicly disseminate his teachings.
Drawing from the mystical "soul of Torah," the Baal Shem Tov ("Master of the Good Name," as he came to be known) taught about the spark of G-dliness that is to be found in every creation, and about the great love that G-d has for each and every one of His children, scholars and simple folk alike. He emphasized the importance of joy and simple faith in serving G-d, rather than asceticism. Initially, his teachings encountered fierce opposition from the scholarly elite and established leadership of the Jewish community; but many of those very scholars and communal leaders ended up becoming his devoted disciples. When Rabbi Israel passed at age 62 on Shavuot of 1760, the movement he founded was well on the way of becoming the most vital force in Jewish life.
After many years as a member of the society of "hidden tzaddikim", living under the guise of an ignorant clay-digger, Rabbi Israel Baal Shem Tov was instructed by his masters to reveal himself and begin to publicly disseminate his teachings. This he did on his 36th birthday, Elul 18, 5494 (1734).
Rabbi Schneur Zalman of Liadi (1745-1812), founder of the "Chabad" branch of Chassidism, was born on Elul 18 of the year 5505 from creation -- the 47th birthday of his "spiritual grandfather", Rabbi Israel Baal Shem Tov (Rabbi Schneur Zalman was the disciple of the Baal Shem Tov's disciple and successor, Rabbi DovBer of Mezeritch).
Link: A brief biography of Rabbi Schneur Zalman
Laws and Customs"Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul") is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
Elul, the last month of the Jewish year, is a month devoted to stocktaking and introspection. A Chassidic tradition holds that the last twelve days of the year -- Elul 18 to 29 -- are specifically devoted to the twelve months of the closing year: on each of these twelve days, one should review the deeds and achievements of its corresponding month.
As the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 52
Chapter 53
Chapter 54
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily ThoughtEnter DesireEvery teaching of Torah has a simple meaning. And a meaning each day for every person. This one as well:
When you enter the land which the Lord your G‑d is giving you as an inheritance, take possession of it and settle it.
Then take some of the first of all the fruit of the earth which you will bring from your land, which the Lord your God is giving you.
Put them in a basket and go to the place which the Lord your G‑d will choose to have His presence dwell there.
(Deut. 26:1-2)
Here is how the Baal Shem Tov read these words from the inside-out:
Every Jew has a deep, G-d-given, inner desire as an inheritance from Abraham, Isaac and Jacob. That is the land you are given, because "land" in Hebrew also means "I desire."
You may not recognize what it is that you desire. Your soul desires oneness with the Infinite Creator from which it came.
Stop running from that desire. Enter it. Embrace it. Know that what burns inside you is good.
Take ownership of that desire and channel it. Bring it into your everyday life. Give it a place to settle.
Find a basket, a container. Find many containers to hold it.
Any mitzvah that comes by.
A few words of Torah study.
A few lines of prayer from the Psalms.
Where?
In this place where you are right now, this place that G‑d has led you to.
This is the place He has chosen for His presence to dwell through you.
Hayom Yom Elul 18.
Elul 18 is the yahrtzeit of Rabbi Yehudah Loewe, the "Maharal" of Prague (1525-1609), outstanding Torah scholar, philosopher, Kabbalist and Jewish leader. Popularly known for creating a "golem" (clay man) to protect the Jewish community of Prague from the frequent threat of blood libels.
Elul 18 is the birthday of Rabbi Israel Baal Shem Tov, the founder of Chassidism
Rabbi Israel was born in a small town in Ukraine in 1698. His father, Rabbi Eliezer, who was a member of the secret society of "hidden tzaddikim," passed away when young Israel was only five years old; his last words to his son were, "Fear nothing but G-d alone. Love every Jew with all your heart and all your soul."
The young orphan would spend much of his time wandering and meditating in the forests that surrounded his hometown; there, he one day met with one of his father's compatriots, and eventually joined their society. For many years, he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples. But on his 36th birthday, he was instructed by his master to "reveal" himself and publicly disseminate his teachings.
Drawing from the mystical "soul of Torah," the Baal Shem Tov ("Master of the Good Name," as he came to be known) taught about the spark of G-dliness that is to be found in every creation, and about the great love that G-d has for each and every one of His children, scholars and simple folk alike. He emphasized the importance of joy and simple faith in serving G-d, rather than asceticism. Initially, his teachings encountered fierce opposition from the scholarly elite and established leadership of the Jewish community; but many of those very scholars and communal leaders ended up becoming his devoted disciples. When Rabbi Israel passed at age 62 on Shavuot of 1760, the movement he founded was well on the way of becoming the most vital force in Jewish life.
After many years as a member of the society of "hidden tzaddikim", living under the guise of an ignorant clay-digger, Rabbi Israel Baal Shem Tov was instructed by his masters to reveal himself and begin to publicly disseminate his teachings. This he did on his 36th birthday, Elul 18, 5494 (1734).
Rabbi Schneur Zalman of Liadi (1745-1812), founder of the "Chabad" branch of Chassidism, was born on Elul 18 of the year 5505 from creation -- the 47th birthday of his "spiritual grandfather", Rabbi Israel Baal Shem Tov (Rabbi Schneur Zalman was the disciple of the Baal Shem Tov's disciple and successor, Rabbi DovBer of Mezeritch).
Link: A brief biography of Rabbi Schneur Zalman
"Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul") is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
Elul, the last month of the Jewish year, is a month devoted to stocktaking and introspection. A Chassidic tradition holds that the last twelve days of the year -- Elul 18 to 29 -- are specifically devoted to the twelve months of the closing year: on each of these twelve days, one should review the deeds and achievements of its corresponding month.
As the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 52
Chapter 53
Chapter 54
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Every teaching of Torah has a simple meaning. And a meaning each day for every person. This one as well:
When you enter the land which the Lord your G‑d is giving you as an inheritance, take possession of it and settle it.
Then take some of the first of all the fruit of the earth which you will bring from your land, which the Lord your God is giving you.
Put them in a basket and go to the place which the Lord your G‑d will choose to have His presence dwell there.(Deut. 26:1-2)
Here is how the Baal Shem Tov read these words from the inside-out:
Every Jew has a deep, G-d-given, inner desire as an inheritance from Abraham, Isaac and Jacob. That is the land you are given, because "land" in Hebrew also means "I desire."
You may not recognize what it is that you desire. Your soul desires oneness with the Infinite Creator from which it came.
Stop running from that desire. Enter it. Embrace it. Know that what burns inside you is good.
Take ownership of that desire and channel it. Bring it into your everyday life. Give it a place to settle.
Find a basket, a container. Find many containers to hold it.
Any mitzvah that comes by.
A few words of Torah study.
A few lines of prayer from the Psalms.
Where?
In this place where you are right now, this place that G‑d has led you to.
This is the place He has chosen for His presence to dwell through you.
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Bet Yisrael International From Gaddi and Ariel, Many Blessings to all the ShneymAsarHaShevatim (Twelve Tribes) in the Golus, Shalom!
I do this work on a volunteer basis, out of Love for the Lost Sheep from the House of Yisrael. I was born as a Lost Sheep from the House of Yisrael...... But HaShem brought me home (more than 30 years back) as one who is born of Zion......
Tehillim (Psalms) - Chapter 87
6[When] the Lord counts in the script of the peoples forever, [He will say,] "This one was born there."
Rashi:
The Lord counts in the script of the peoples, “This one, etc.”. This is a transposed verse, and סלה, forever, which is said at the end, refers to the beginning: When the Lord counts in the script of the peoples forever. That means that in the future, when the Holy One, blessed be He, inscribes the nations for an abhorrence, He will count the Israelites who are assimilated among them and those who were coerced [to abandon Judaism] among them and extract them from their midst, and [He shall] say, “This one was born of those of Zion,” and He will choose them for Himself. This is what Isaiah says (66:21): “And from them, too, will I take for priests and for Levites.” From the nations bringing them for tribute, I shall take those assimilated among them. And there will be among them priests and Levites who are unrecognizable, but they are revealed to Me, says the Lord. Now where did He say it? (Deut. 29:28) “The secret things belong to the Lord, our God.”
Together, I and Gaddi from India, we trying gathering in ALL of Lost Tribes of Israel who have the intense desire to come home, united with Judah, under rabbinical supervision.......
Donations, support for our work are very welcome, to hold on the website and the funds that I like to create, arranges for Beit Yisrael International:
1. The Kohanim of every group (we are starting in India) are learning Parsha Hashevuah, Shulchan Aruch and Mishnah Torah (Rambam) on a weekly base via Video Calls by me. What they (the Kohanim) need to teach to everyone in their communities. As it was originally under Am Yisrael.
2. Starting to learn Hebrew. Following free 'online' courses. They are in need for a good Ulpan.
3. The first group had teaching the of the Shulchan Aruch for more than one year from an Israeli Jewish Orthodox Rabbi. Who gives now on a weekly basis Torah Studies (in general) to the leaders of the different associated groups with Beit Yisrael International through video calls.
4. Soon we start to ask more Rabbis that they can give Torah Studies to the leaders of the different associated groups with Beit Yisrael International through video calls.
5. In India, in general the people are very poor...... The first things what they need are:
Tallitot, Tefillin and Prayer Books..... For their way back home, Eretz Yisrael, to start to live their Jewish Lives complete in unity with the Jewish people.
Click:
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אני עושה את העבודה הזו בהתנדבות, מתוך אהבה לצאן האבוד מבית ישראל. נולדתי כצאן אבוד מבית ישראל...... אבל השם הביא אותי הביתה (לפני יותר מ-30 שנה) כמי שנולד מציון......
תהילים (תהילים) - פרק פז
ו[כאשר] ה' יספור בכתב עמים לעולם, [יאמר,] "זה נולד שם".
רש"י:
ה' יספור בכתב עמים, "זה וכו'". זהו פסוק משולב, וסלה, לנצח, שנאמר בסוף, מתייחס להתחלה: כאשר ה' יספור בכתב עמים לעולם. פירוש הדבר שבעתיד, כאשר הקדוש ברוך הוא ירשום את הגויים לתועבה, הוא יספור את ישראל אשר נטמעו בתוכם ואת אשר נאלצו [לנטוש את היהדות] בתוכם ויוציאם מתוכם, ואמר: "זה מציון יליד", והוא יבחר בהם לעצמו. כך אומר ישעיהו (סו, כא): "וגם מהם אקח כוהנים ולויים". מן הגויים המביאים אותם למס אקח את אשר נטמעו בתוכם. והיו בתוכם כוהנים ולויים אשר אינם ניתנים לזיהוי, אך גלויים לי, נאם ה'. ועתה, היכן אמר זאת? (דברים כט, כח) "לה' אלוהינו הסודות".
יחד, אני וגדי מהודו, אנו מנסים לאסוף את כל שבטי ישראל האבודים בעלי הרצון העז לחזור הביתה, מאוחדים עם יהודה, תחת השגחת רבנית.......
תרומות ותמיכה בעבודתנו יתקבלו בברכה, לשמירה באתר האינטרנט והכספים שאני אוהב ליצור, מארגנים עבור בית ישראל הבינלאומי:
1. הכהנים של כל קבוצה (אנחנו מתחילים בהודו) לומדים פרשת השבוע, שולחן ערוך ומשנה תורה (רמב"ם) על בסיס שבועי באמצעות שיחות וידאו שלי. מה שהם (הכהנים) צריכים ללמד את כולם בקהילות שלהם. כפי שהיה במקור תחת עם ישראל.
2. מתחילים ללמוד עברית. עוברים קורסים 'מקוונים' בחינם. הם זקוקים לאולפן טוב.
3. הקבוצה הראשונה לימדה את שולחן ערוך במשך יותר משנה מרב יהודי אורתודוקסי ישראלי. שמעביר כעת על בסיס שבועי לימודי תורה (באופן כללי) למנהיגי הקבוצות השונות הקשורות לבית ישראל הבינלאומי באמצעות שיחות וידאו.
4. בקרוב נתחיל לבקש מרבנים נוספים שיוכלו לתת שיעורי תורה למנהיגי הקבוצות השונות הקשורות לבית ישראל הבינלאומי באמצעות שיחות וידאו.
5. בהודו, באופן כללי האנשים עניים מאוד...... הדברים הראשונים שהם צריכים הם:
טליתות, תפילין וסידורי תפילה..... בדרכם חזרה הביתה, ארץ ישראל, כדי להתחיל לחיות את חייהם היהודיים בשלמותם באחדות עם העם היהודי.
לחץ:
אם אתם מעוניינים לעזור לבית ישראל אינטרנשיונל, זהו ארגון ללא מטרות רווח, עם אחד מהנ"ל, אנא צרו איתי קשר.
צרו איתי קשר, אריאל, נציגכם, נציג אפרים ויועץ (לא רב אך יועץ ידידותי) של בית ישראל אינטרנשיונל בהר הבית: וואטסאפ +972 54-568-3031, לכל שאלותיכם בנוגע לבית ישראל אינטרנשיונל. נוכל לדבר על זה, בואו נקבע פגישה.
As the Representative of Beit Yisrael International I collect the weekly YouTube Torah studies from Gaddi (President), and I give you weekly news-updates about how that Beit Yisrael International is developing in a world association of Torah Observants Ephraimites (Yisrael): individuals, groups and organizations associated with each other in Torah. With the goal the 'restoration' of the Kingdom of Ephraim (Yisrael) into unity with Yehuda (Jews), the restored Kingdom of Hameleg ben David, under 'supervision' of Jewish Orthodox Rabbis.
כנציג בית ישראל אינטרנשיונל, אני אוסף את שיעורי התורה השבועיים של גדי (הנשיא) מיוטיוב, ומביא לכם עדכונים שבועיים על התפתחות בית ישראל אינטרנשיונל כארגון עולמי של שומרי תורה אפרים (ישראל): יחידים, קבוצות וארגונים הקשורים זה לזה בתורה. המטרה היא "שיקום" ממלכת אפרים (ישראל) לאחדות עם יהודה (יהודים), ממלכת המלך בן דוד המשוקמת, תחת "פיקוח" של רבנים אורתודוקסים יהודים.
As the Representative of Beit Yisrael International I collect the weekly YouTube Torah studies from Gaddi (President), and I give you weekly news-updates about how that Beit Yisrael International is developing in a world association of Torah Observants Ephraimites (Yisrael): individuals, groups and organizations associated with each other in Torah. With the goal the 'restoration' of the Kingdom of Ephraim (Yisrael) into unity with Yehuda (Jews), the restored Kingdom of Hameleg ben David, under 'supervision' of Jewish Orthodox Rabbis.
כנציג בית ישראל אינטרנשיונל, אני אוסף את שיעורי התורה השבועיים של גדי (הנשיא) מיוטיוב, ומביא לכם עדכונים שבועיים על התפתחות בית ישראל אינטרנשיונל כארגון עולמי של שומרי תורה אפרים (ישראל): יחידים, קבוצות וארגונים הקשורים זה לזה בתורה. המטרה היא "שיקום" ממלכת אפרים (ישראל) לאחדות עם יהודה (יהודים), ממלכת המלך בן דוד המשוקמת, תחת "פיקוח" של רבנים אורתודוקסים יהודים.
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The people of Israel did not believe in Moses because of the miracles he performed. So why did they believe in him? Because when we stood at Sinai, our own eyes saw and our own ears heard the fire, the sounds and the flames, and how Moses approached the cloud and G-d's voice called to him...
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The people of Israel did not believe in Moses because of the miracles he performed. So why did they believe in him? Because when we stood at Sinai, our own eyes saw and our own ears heard the fire, the sounds and the flames, and how Moses approached the cloud and G-d's voice called to him...
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עִנְיָנָהּ שֶׁל תּוֹרַת הַחֲסִידוּת
This landmark discourse explores the contribution of Chasidus to a far deeper and expanded understanding of Torah. The Rebbe analyzes the relationship Chasidus has with Kabbalah, the various dimensions of the soul, the concept of Moshiach and the Divine attributes.
By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe
Published by Kehot Publication Society
עִנְיָנָהּ שֶׁל תּוֹרַת הַחֲסִידוּת |
Excerpt from a Talk by the Lubavitcher Rebbe, Last Day of Passover, 5730 (1970) |
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Likkutei Sichot: Ki Savo
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Yehoshua (Joshua) - Chapter 7
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Shulchan Aruch: Chapter 127 - Laws Relating to Modim DeRabbanan
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The people of Israel did not believe in Moses because of the miracles he performed. So why did they believe in him? Because when we stood at Sinai, our own eyes saw and our own ears heard the fire, the sounds and the flames, and how Moses approached the cloud and G-d's voice called to him...
–Maimonides
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As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:
It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4
The Bond Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”
These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone....
When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.
The Ultimate Beis HaMikdash
Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash.
We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah
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חזרה על מצווה
כפי שנהוג בהלכות רבות במשנה תורה, הרמב"ם פותח את הלכות בית הבחירה, "הלכות בית הבחירה", בקביעת המצווה הבסיסית שעליה מבוסס כל אוסף ההלכות הבא:
מצות עשה היא לבנות בית לה', מוכן להקריב בו זבחים... ככתוב, 1 "ועשית לי מקדש".
ראוי לציין שהרמב"ם מזכיר גם את מצוות בניית בית המקדש במקום אחר במשנה תורה, בהלכות מלכים. שם, לעומת זאת, הוא מתמקד במצווה בהקשר שונה, באומרו:2
היהודים נצטוו לקיים שלוש מצוות בכניסתם לארץ ישראל: למנות עליהם מלך... למחות את צאצאי עמלק... ולבנות את בית הבחירה [של ה'] ככתוב, "ובקשת את פניו ובאת אל המקום ההוא".
הפירושים שואלים: מהי מטרת הרמב"ם לחזור על מצוות בניית משכן בהלכות מלכים ומדוע במקור זה הוא מקשר יחד את שלוש המצוות שהוא מזכיר?4
הקשר בין שלוש המצוות הללו
בנוגע לשאלה האחרונה, ניתן להסביר כי קיים קשר מהותי בין שלוש המצוות הללו.5 למרות שמדובר בשלוש מצוות נפרדות, קיום אחת מהן תורם מידה מסוימת של שלמות לאחרות. כדי לציין מקבילה: תפילין יד ותפילין ראש הן שתי מצוות נפרדות.6 אף על פי כן, כאשר שתי המצוות הללו מתבצעות יחד, כל אחת מהן מתעלה לרמה גבוהה יותר.
באופן דומה, בנוגע לשלוש המצוות המוזכרות על ידי הרמב"ם: הכוונה אינה רק שהמצוות יתקיימו בסדר הכרונולוגי המוזכר על ידי הרמב"ם.7 במקום זאת, הקישור בין שלוש המצוות מלמד שניתן לקיים את מצוות בניית המקדש בצורה המושלמת ביותר, רק כאשר תחילה ממונים מלך ולאחר מכן מושמד עמלק. באופן דומה, קיום מצוות השמדת עמלק ובניית המקדש מחזקים את מצוות מינוי מלך, וקיום מצוות מחיית עמלק מתחזק על ידי מצוות מינוי מלך ובניית בית המקדש.
תפיסה זו נתמכת על ידי הפסוקים8 המצוטטים על ידי הרמב"ם בהלכה הבאה לאחר מכן בהלכות מלכים9: "וַיְהִי כִּי הַמֶּלֶךְ יָשַׁב בְּבֵיתוֹ וַיַּשְׁבֵּא לוֹ אֱלֹהִים מִכָּל הָאֱלֹהִים אֲשֶׁר סַבְּבָתוֹ וַיֹּאמֶר הַמֶּלֶךְ אֶל הַנָּבִיא נָתָן הִנֵּה אָנֹכִי יוֹשֵׁב בְּהֵימוֹן אֶרֶן אֱלֹהִים יוֹשֵׁב בְּיָרוֹת"".
פסוקים אלה מצביעים על קשרים אלו בין הקמתה הבטוחה של המלוכה ["וישב המלך בביתו",] השמדת עמלק ["והביא לו ה' שלום מכל אויביו אשר סביבו", 10] ובניית בית המקדש [בקשתו של דוד מהנביא נתן] 11.
בהתבסס על האמור לעיל, נוכל להבין נקודה נוספת: דבריו של הרמב"ם בהלכות מלכים מבוססים על מדרש תנחומא. אף על פי כן, הוא משנה את נוסח הקטע המדרשי הזה, ובוחר בנוסח הוכחה אחר. במדרש תנחומא, נוסח ההוכחה המצוטט לציווי לבנות את בית המקדש הוא הפסוק: "ועשית לי מקדש".12 הרמב"ם, לעומת זאת, מחליף את הפסוק: "ובקשת את פניו...", משום שההקשר של פסוק זה בספר דברים מתאר את כניסתם של היהודים לארץ ישראל ואת התקדמותם למצב שבו "יתן לך ה' שלום מכל אויביך סביבך ושכנת בבטחה".13
קיום מצווה בשלבים
המושגים הנ"ל שופכים אור גם על נקודה קשורה נוספת שעוררה את תשומת ליבם של המפרשים: כפי שצוין לעיל, הרמב"ם משתמש בפסוק "ועשית לי מקדש" כהוכחה למצוות בניית בית המקדש. זה בעייתי, שכן לכאורה, ציווי זה מתייחס לבניית המקדש במדבר ולא לבניית בית המקדש. הקטע המצוטט על ידי הרמב"ם בהלכות מלכים, לעומת זאת, מתייחס ספציפית לבניית בית המקדש, ואכן, מצוטט כמקור לציווי בניית בית המקדש על ידי חכמינו14 ועל ידי רבותינו15.
ניתן להסביר16 שהמצווה "ועשית לי מקדש" היא כללית בהיקפה, וחלה על כל המבנים שהיו "בית לה'" [כלומר, מקום בו התגלתה נוכחותו של ה'] ו"מוכנים להקריב בתוכם זבחים" [מקום לעבודת העם היהודי].17 לאורך ההיסטוריה שלהם, היהודים מילאו מצווה זו בכמה דרכים שונות, החל בבניית המקדש במדבר.
בהקשר זה, נוכל לפתור נקודה בעייתית בהלכות בית הבחירה. מיד לאחר קביעת המצווה לבנות בית קדש, ממשיך הרמב"ם:
המקדש שבנה משה רבנו כבר מתואר בתורה. אולם, הוא היה זמני בלבד...
כאשר נכנסו [העם היהודי] לארץ [ישראל], הם הקימו את המקדש בגלגל למשך ארבע עשרה השנים שבהן כבשו וחילקו [את הארץ]. לאחר מכן באו לשילה ובנו מבנה מאבן...
כאשר מת עלי, היא נהרסה והם באו לנוב ובנו מקדש. 18 כאשר מת שמואל, היא נהרסה והם באו גבעון ובנו מקדש. מגבעון, הם באו לבית הנצחי [של הנוכחות האלוהית].
מקומן של אמירות כאלה במשנה תורה הוא בעייתי. בניגוד לתלמוד או למדרשים, שהם כלליים בתוכנם, משנה תורה היא אך ורק טקסט של הלכה. נקודות מוסר, פילוסופיה והיסטוריה מוזכרות רק כאשר הן עצמן הלכות, הנחיות ספציפיות המסדירות את התנהגותנו. לפיכך ניתן להעלות את השאלה: אילו נקודות הלכתיות ניתן להסיק מהרקע ההיסטורי לבניית בית המקדש?19
על סמך ההסבר שניתן לעיל, אנו יכולים, עם זאת, להעריך את רצף ההלכות הללו: לאחר שהרמב"ם משתמש בפסוק הוכחה שמרמז שמצוות בניית משכן אינה מוגבלת למבנה אחד ספציפי, הוא מדגים נקודה זו על ידי ציטוט שלבי הביניים השונים שעבר עמנו על קיום מצווה זו.
תחנות ביניים בדרך לירושלים
נחזור למושג שהוסבר בתחילת הספר: הקשר בין מצוות בניית בית מקדש למצוות מינוי מלך ומחיית עמלק רלוונטי גם לגבי המבנים האחרים שהוזכרו על ידי הרמב"ם.20 רבותינו קובעים ש"משה רבינו שימש כמלך",21 ובניית בית המקדש באה לאחר המלחמה שבה ניצח יהושע את עמלק.22
התואר "מלך" יושם גם על יהושע23 שבנה את המקדש בשילה, ועל שמואל24 שבנה את המקדש בנובמבר. איננו בטוחים את הזמן המדויק של בניית המקדש בגבעון. עם זאת, אנו רשאים להניח שאחד מהבאים - שאול, דוד או שמואל, שכולם שירתו או תוארו כמלכים - היה מעורב בבנייתו. באופן דומה, בזמן בניית מבנים אלה, העם הגיע לשלבים מתקדמים יותר ויותר של "שלום מפני האויבים סביבו". אף על פי כן, כשם שהמונרכיה ושלום ישראל לא הוקמו באופן שלם בזמן בניית מבנים אלה, מבנים אלה לא ייצגו ביטוי שלם של שכינת הנוכחות האלוהית, וגם לא מילאו את התפיסה האידיאלית של מרכז לעבודת הקורבנות של העם היהודי.
רק כאשר "ישב המלך בביתו, וה' השליכו אותו מכל אויביו אשר סביבו", כלומר, דוד ביסס את המלוכה בבטחה והביא שלום לארץ, ניתן היה לבנות את בית המקדש.
בית המקדש האולטימטיבי
בהתבסס על האמור לעיל, אנו יכולים להעריך את אחד הממדים החיוביים שיהיו בבית המקדש השלישי. מבנה זה ייבנה על ידי משיח,25 המלך היהודי האולטימטיבי, וייבנה לאחר שהוא "יעשה את מלחמות ה' וינצח את כל הגויים סביבו".26 בין המלחמות הללו תהיה השמדתו המוחלטת של עמלק.27 לפיכך, מכיוון שבתקופת הגאולה, שתי המצוות האחרות, מינוי מלך והשמדת עמלק, יתקיימו בצורה מושלמת, הדבר יתרום ממד נוסף של שלמות למצוות בניית בית המקדש.
אנו יכולים לזרז את בוא העידן הזה באמצעות עבודת האל שלנו. להסבר: במחשבה החסידית,28 מינוי מלך קשור לפיתוח ביטול פנימי, ביטול עצמי בפני ה'. זה בתורו מאפשר לאדם "לגרש" את עמלק מהווייתו, להשתחרר מגאווה, אנוכיות ותכונות אופי לא רצויות אחרות. עידון אישי כזה מאפשר לו להתקדם הלאה ולהפוך את גופו, ביתו וסביבתו ל"מקדש במיקרוקוסמוס", שבו השכינה יכולה לנוח.29
זה ישמש כזרז לשינוי בעולם כולו. כי כל ביטוי מסוים של הנוכחות האלוהית בעולם מאיץ את בואו של הזמן שבו הנוכחות האלוהית תתגלה שוב, ולא רק במיקרוקוסמוס. באותו זמן, "ימלא העולם דעה את אלוהים כמים מכסים את קרקעית האוקיינוס".30 מי ייתן וזה יקרה בעתיד הקרוב.
עיבוד מתוך ליקוטי שיחות, כרך. VI, Terumah
אלו זמני הדלקת הנרות שלכם בירושלים, ישראל:
ביום שישי, 5 בספטמבר 2025, הדלקת נרות בשעה 18:18. ביום שבת, 6 בספטמבר 2025, צאת השבת בשעה 19:33.
שבת שלום!
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Until........:
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.
Together we Triumph
by Gal Einai February 28, 2024
"And they shall fly down upon the shoulder of the Philistines on the west; together shall they spoil the children of the east; they shall put forth their hand upon Edom and Moav; and the children of Amon shall obey them."
(Isaiah 11:14)
This verse refers to the days of Mashiach, when the Nation of Israel will defeat all its surrounding enemies. The verse is particularly relevant to us today, while we are fighting in Gaza. The Gaza Strip is the ancient “land of the Philistines.” Today’s “Palestinians” are the Arabs who live in Gaza, on Israel’s western flank, on the sea.
To defeat the Philistines, we have to be united, as is written in the same prophecy about the ingathering of the distant members of the Nation of Israel and the unity between Judah and Efraim. “And they shall fly down upon the shoulder of the Philistines on the west.” Rashi explains: “Israel will fly and run with one shoulder upon the Philistines who are in the west of the Land of Israel and will conquer their land.” We have to be “with one shoulder” – united, shoulder-to-shoulder. Today, we can also add that “And they shall fly down” can be understood literally as the defeat of the Palestinians with Israel’s air force. Our soldiers will spread their wings and fly to destroy the enemy and assist the ground forces in their conquest of Gaza.
We receive the power of “one shoulder” from Joseph, who is buried in Shechem (In Hebrew, Shechem is both the name of the city and means “shoulder”). Shechem is the city of the covenant, as we say in Psalms 80:2 “The shepherd of Israel, listen, He Who leads Joseph like a flock – appear, He Who is enthroned upon the cherubs.” (And in gematriah, עפו = יוסף: “shall fly” equals “Joseph”).
The concept of “one shoulder” is connected to the ultimate Messianic purpose of rectification of the world, when all people will recognize God and the Torah of Moses: “For then will I turn to the peoples a pure language that they may all call upon the name of God, to serve Him with one shoulder.”[1] The current war in the land of the Philistines in the west, on the shores of the Great Sea, is particularly associated with the clarification and rectification of the Western world and Western culture, reaching to the US on the other side of the world.
Triumph in the land of the Philistines is the realization of the promise in the Torah, “And I will place your border from the Red Sea until the Sea of the Philistines and from the desert to the river, for I will give the dwellers of the land into your hands and you shall expel them from before you.”[2] This is our map of the “New Middle East’: “From the Red Sea to the Sea of the Philistines” including the entire Sinai Peninsula. (Surrendering Sinai to Egypt 45 years ago was the root of all further surrenders and retreats). “From the desert to the river” – From the Sinai desert in the southwest until the Euphrates in the northeast. This includes the elimination of the combined threat from Syria-Iraq-Iran. And so in Isaiah’s prophecy, “together shall they spoil the children of the east” – the defeat of the enemies to the east (such as the hostile nations on the Arabian Peninsula). “…for I will give the dwellers of the land into your hands and you shall expel them from before you.” This is the directive and our mission: to create a new Middle East, to expel Israel’s enemies from the Land of Israel – and to extend Israeli rule and benevolence to those non-Jews who desire the status of foreign resident in Israel.
[1] Tzephania 3:9.
[2] Exodus 23:31.
Source: https://inner.org/together-we-triumph/
יחד ננצח
מאת גל עינאי 28 בפברואר 2024
"ויעופו על כתף פלשתים ממערב, ויחדיו ישחיתו את בני קדם, וישימו ידם על אדום ומואב, ובני עמון יישמעו להם."
(ישעיהו יא, יד)
פסוק זה מתייחס לימי המשיח, כאשר עם ישראל ינצח את כל אויביו מסביב. הפסוק רלוונטי במיוחד עבורנו כיום, כאשר אנו נלחמים בעזה. רצועת עזה היא "ארץ פלשתים" הקדומה. "הפלסטינים" של ימינו הם הערבים המתגוררים בעזה, באגף המערבי של ישראל, על שפת הים.
כדי להביס את הפלשתים, עלינו להיות מאוחדים, כפי שנכתב באותה נבואה על קיבוץ בני ישראל המפוזרים בעולם ועל האחדות בין יהודה לאפרים. "ויעופו על כתף פלשתים ממערב". רש"י מסביר: "ישראל יעופו וירוצו בכתף אחת על פלשתים הנמצאים במערב ארץ ישראל ויכבשו את ארצם. " עלינו להיות "בכתף אחת" – מאוחדים, כתף אל כתף. כיום, נוכל להוסיף ש"ויעופו" ניתן להבין כפשוטו כהבסת הפלסטינים על ידי חיל האוויר הישראלי. חיילינו יפרשו כנפיים ויעופו כדי להשמיד את האויב ולסייע לכוחות הקרקע בכיבוש עזה.
אנו מקבלים את כוח "כתף אחת" מיוסף, הקבור בשכם (בעברית, שכם הוא גם שם העיר וגם פירושו "כתף"). שכם היא עיר הברית, כפי שאנו אומרים בתהילים 80:2 "רועה ישראל, שמע, המנהיג את יוסף כצאן – הופיע, המושב על הכרובים". (ובגימטריה, עפו = יוסף: "יעוף" שווה ל"יוסף").
הרעיון של "כתף אחת" קשור למטרה המשיחית הסופית של תיקון העולם, כאשר כל האנשים יכירו באלוהים ובתורת משה: "כי אז אשיב לעמים לשון טהורה, כדי שכולם יקראו בשם אלוהים, לשרת אותו בכתף אחת." [1] המלחמה הנוכחית בארץ פלשתים במערב, על חופי הים הגדול, קשורה במיוחד להבהרה ולתיקון העולם המערבי והתרבות המערבית, עד לארצות הברית שבצידו השני של העולם.
הניצחון בארץ פלשתים הוא הגשמת ההבטחה בתורה: "ואשים גבולך מים האדום ועד ים פלשתים, ומן המדבר ועד הנהר, כי אתן את יושבי הארץ בידך, והגעת אותם מפניך". [2] זו המפה שלנו של "המזרח התיכון החדש": "מהים האדום ועד ים פלשתים", כולל כל חצי האי סיני. (החזרת סיני למצרים לפני 45 שנה הייתה שורש כל הכניעות והנסיגות הבאות). "מהמדבר ועד הנהר" – מהמדבר סיני בדרום-מערב ועד הפרת בצפון-מזרח. זה כולל חיסול האיום המשולב של סוריה-עיראק-איראן. וכך בנבואת ישעיהו, "יחד יבזזו את בני המזרח" – תבוסת האויבים במזרח (כגון האומות העוינות בחצי האי ערב). "...כי אתן את יושבי הארץ בידך, ואתה תגרשם מפניך." זו ההוראה והמשימה שלנו: ליצור מזרח תיכון חדש, לגרש את אויבי ישראל מארץ ישראל – ולהרחיב את שלטון ישראל וטוב ליבו לאותם לא-יהודים המבקשים מעמד של תושבים זרים בישראל.
[1] צפניה 3:9.
[2] שמות 23:31.
מקור: https://inner.org/together-we-triumph/
Translated with DeepL.com (free version)
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