Beit Yisrael International Daily Torah Monday, May 25, 2026 9 Sivan, 5786

Beit Yisrael International Daily Torah Monday, May 25, 2026 9 Sivan, 5786

Torah + Jewish Halakhot for all Jews and all the ‘Lost Sheep from the House of Israel’: Together we are Am Yisrael! We need to find our way back, in Love to each other and to Eretz Yisrael, for to be a Light unto the Nations.

תורה + הלכות יהודיות לכל היהודים ולכל "הצאן האובדת מבית ישראל": יחד אנחנו עם ישראל! עלינו למצוא את דרכנו חזרה, באהבה זה לזה ולארץ ישראל, כדי להיות אור לגויים.

Beit Yisrael International Daily Torah compelled by: Ariel your Representee, Representee of Ephraim, Chavruta (Brother in Torah) with Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit.

תורה יומית של בית ישראל בינלאומי בהשראת: אריאל נציגך, נציג אפרים, חברותא לאפרים ויועץ (לא רב אלא יועץ ידידותי) לבית ישראל בינלאומי בנושא הר הבית.

Please note: Out of respect for the sanctity of Shabbat and Yom Tov, we kindly request that you refrain from browsing, searching, or posting on this website during these sacred times — from candle lighting at the onset of Shabbat or Yom Tov until their conclusion. We deeply appreciate you're understanding and honor for these holy days.

שימו לב: מתוך כבוד לקדושת השבת ויום טוב, אנו מבקשים שתמנעו מגלישה, חיפוש או פרסום באתר זה בזמנים קדושים אלה - החל מהדלקת נרות בכניסת השבת או יום טוב ועד לסיומם. אנו מעריכים מאוד את הבנתכם וכבודכם לימים קדושים אלה.

See: 

Our father in Shamayim (Heaven),

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

Eretz Yisrael in Jewish Scriptures Click:

Prayer for the Welfare of the State of Israel, by Rabbi Yitsḥak haLevi Hertzog

(1948)

Source (Hebrew)	Translation (English)
אָבִינוּ שֶׁבַּשָּׁמַיִם, צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ, בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל, רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ.	Our father in Shamayim (Heaven), Rock-fortress and redeemer of Yisra’el — bless the State of Israel, the initial sprouting of our redemption.
הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, וּפְרֹשׁ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ, וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ, וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ.	Shield her beneath the wings of your lovingkindness; spread over her your Sukkah of peace;[1] send your light and your truth to its leaders, officers, and counselors, and correct them with your good counsel.
חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם, וְנָתַתָּ שָׁלוֹם בָּאָרֶץ וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.	Strengthen the defenders of our Holy Land; grant them, our elo’ah, salvation, and crown them with victory. Establish peace in the land, and everlasting joy for her inhabitants.
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד־נָא בְּכָל אַרְצוֹת פְּזוּרֵיהֶם, וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ: ”אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם, מִשָּׁם יְקַבֶּצְךָ ה׳ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ. וֶהֱבִיאֲךָ ה׳ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ, וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ.“ (דברים ל:ד-ה)	Remember our brethren, the whole house of Yisra’el, in all the lands of their dispersion. Speedily bring them to Tsiyon, your city, to Yerushalayim, dwelling of your [spoken] name, as it is written in the Torah of your servant Mosheh: “Even if you are dispersed in the uttermost parts of the world, from there YHVH your elo’ah will gather and fetch you. YHVH your elo’ah will bring you into the land which your ancestors possessed, and you shall possess her; and Hashem will make you more prosperous and more numerous than your ancestors.” (Deuteronomy 30:4-5)
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, וְלִשְׁמֹר אֶת כָּל דִּבְרֵי תּוֹרָתֶךָ. וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתֶךָ. הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ, וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ: יהוה אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ, ”וּ֝מַלְכוּת֗וֹ בַּכֹּ֥ל מָשָֽׁלָה.“ (תהלים קג:יט) אָמֵן סֶלָה.	Unite our hearts to love and revere your name, and to observe all the precepts of your Torah. Speedily send us your righteous moshiaḥ of the House of David, to redeem those waiting for your salvation. Shine forth in your glorious majesty over all the inhabitants of your world. Let everything that breathes proclaim: YHVH, elo’ah of Yisra’el is King; “their majesty reigns over all.”[2][3] Amen. Selah.

he 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 הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ וְעָרֵי אֱלהֵינוּ מִגְּבוּל הַלְּבָנוֹן וְעַד מִדְבַּר מִצְרַיִם וּמִן הַיָּם הַגָּדוֹל עַד לְבוֹא הָעֲרָבָה בַּיַּבָּשָׁה בָּאֲוִיר וּבַיָּם.	May the One who blessed our forefathers Avraham, Yitsḥaq, and Yaaqov, bless the soldiers of the Israel Defense Forces, who stand guard over our land and the cities of our elo’ah, from the border of Lebanon to the desert of Egypt, and from the Great Sea to the Aravah, on land, in the air, and on the sea.
יִתֵּן ה׳ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ נִגָּפִים לִפְנֵיהֶם.	May Hashem cause the enemies who rise up against us to be struck down before them.
הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ מִכָּל צָרָה וְצוּקָה וּמִכָּל נֶגַע וּמַחְלָה וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יְדֵיהֶם.‏	May the blessed Holy One preserve and rescue our soldiers from every trouble and distress and from every plague and illness, and may God send blessing and success in their every endeavor.
יִתֵּן ה׳ לְחַיָלֵינוּ חָכְמָה, בִּינָה וְדַעַת, שְׁלֹא יִסְפּוּ צָדִיק עִם רָשָׁע, כְּמוֹ שְׁכָתוּב בְּתוֹרָתֶךָ, ”חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה, לְהָמִית צַדִּיק עִם־רָשָׁע, וְהָיָה כַצַּדִּיק כָּרָשָׁע; חָלִלָה לָּךְ — הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט.“‏ (בראשית יח:כה)	May Hashem give our soldiers wisdom, understanding, and insight, so that they do not destroy the righteous with the wicked, as it is written in Your Torah: “Far be it from you to do such a thing, to kill the righteous with the wicked, treating them the same. Far be it from you – should the Judge of all the Earth not do justice?” (Genesis 18:25)
יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם וִיעַטְרֵם בְּכֶתֶר יְשׁוּעָה וּבְעֲטֶרֶת נִצָּחוֹן. וִיקֻיַּם בָּהֶם הַכָּתוּב: כִּי ה׳ אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם: (דברים כ:ד) וְנֹאמַר אָמֵן:‏	May [Hashem] cause our enemies to submit before our soldiers, and grant them salvation and crown them with victory. And may there be fulfilled for them the verse: “For it is Hashem your elo’ah, who goes with you to battle your enemies for you to save you,” (Deuteronomy 20:4)

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.

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)

Monday, May 25, 2026

9 Sivan, 5786

Halachic Times (Zmanim)

Times for Jerusalem, Israel

4:07 AM

Dawn (Alot Hashachar):

4:47 AM

Earliest Tallit and Tefillin (Misheyakir):

5:37 AM

Sunrise (Hanetz Hachamah):

9:04 AM

Latest Shema:

10:15 AM

Latest Shacharit:

12:36 PM

Midday (Chatzot Hayom):

1:12 PM

Earliest Mincha (Mincha Gedolah):

4:44 PM

Mincha Ketanah (“Small Mincha”):

6:12 PM

Plag Hamincha (“Half of Mincha”):

7:36 PM

Sunset (Shkiah):

8:04 PM

Nightfall (Tzeit Hakochavim):

12:36 AM

Midnight (Chatzot HaLailah):

70:32 min.

Shaah Zmanit (proportional hour):

Torah Reading

Behaalotecha: Numbers 8:1-14

Jewish History

Passing of "Kaf Hachaim" (1939)

Rabbi Yaakov Chaim Sofer, better known as the Kaf Hachaim (the name of the monumental halachic work which he authored), was born in Baghdad in 1870. In his youth he studied Torah under the Sephardic greats of the times, such as the Ben Ish Chai.

In the beginning of the 20th century Rabbi Yaakov Chaim emigrated to the Land of Israel, and settled in Jerusalem. There he became renowned as a great kabbalist as well as a recognized halachic authority. He authored an eight-volume book on Jewish law, with a special focus on Jewish law and customs from a mystical viewpoint.

He passed away on the 9th of Sivan in Jerusalem and was buried on the Mount of Olives.

Daily Study

Chumash

Parshat Behaalotecha, 2nd Portion (Bamidbar (Numbers) 8:15-8:26)

Psalms

Chapters 49-54

Tanya

Shaar Hayichud Vehaemunah, Chapter 2

Rambam

3 Chapters, 1 Chapter, Sefer Hamitzvot

Hayom Yom

Today's Hayom Yom

Daily Thought

Grab the Clothing

The words and the stories of Torah are but its clothing; the guidance within them is its body. 

And as with a body, within that guidance breathes a soul that gives life to whoever follows it. 

And within that soul breathes a deeper, transcendental soul, the soul of the soul: G‑d Himself within His Torah.

Grasp the clothes alone, and you are like the student who hears the words but not the thoughts. Grasp straight for the soul—or even the body—and you will come up with nothing. They are not graspable; they are G‑dly wisdom, and you are a created being.

Instead, examine those words and those stories; turn them again and again. As words from the heart are one with the heart, every word of these stories is Torah. As fine clothes and jewelry bring out the beauty of their wearer, so these words and stories will open your eyes to the G‑dliness within them.

This is what Torah is meant to achieve: that we should discover G‑d in simple stories. Because once we will find Him there, we will find Him in the simple stories of our own lives as well.

Maamar Gal Einai 5737.

Mitzvas Haamanas Elokus: Section 4

By Rabbi M. M. Shneersohn (Tzemach Tzedek); Translated by Eliyahu Touger

From the Sichos in English Collection

click: Kitzur Shulachan Aruch Yomi Today (Tape between around 5-10)

click: Kitzur Shulchan Aruch (after listening read in Hebrew-English)

קיצור שולחן ערוך

Kitzur Shulchan Aruch is a summary of the Shulchan Aruch of Rabbi Yosef Karo. It was authored by Rabbi Shlomo Ganzfried in 1864.

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By Rahmiel Hayyim Drizin


The Zohar Yomi audio series presents the daily Zohar portions from Hok L’Yisrael, a compilation of Tanach, Mishnah, Gemara and Zohar, arranged by Rabbi Chaim Vital and divided into daily study portions. In the tradition of the Holy Ari this schedule enables one to fulfill the obligation of daily study of these topics so that one's soul will not have to undergo reincarnation!

It is customary to learn one portion each day, and to review the portion for Shabbat on Friday together with Friday’s portion.

Daily Zohar - Beha'alotecha

Translated and annotated by Rahmiel-Hayyim Drizin from the Zohar selection in Hok L'Yisrael

Audio | 00:00 Daily Zohar - Beha'alotecha Day 1 Based on Zohar Bamidbar 148b ListenDownload

Audio | 5:43 Daily Zohar - Beha'alotecha Day 2 Based on Zohar Bamidbar 150a ListenDownload

Audio | 6:51 Daily Zohar - Beha'alotecha Day 3 Based on Zohar Bamidbar 151a ListenDownload

Audio | 5:01 Daily Zohar - Beha'alotecha Day 4 Based on Zohar Bamidbar 152a ListenDownload

Audio | 7:58 Daily Zohar - Beha'alotecha Day 5 Based on Zohar Bamidbar 153b ListenDownload

Audio | 7:01 Daily Zohar - Beha'alotecha Day 6 Based on Zohar Shemot 203a ListenDownload

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"I lost the three shepherds in one month" (Zecharia 11:8); and thus, in one month, Aaron, Miriam, and Moses died. Miriam died on the 1st of the month of Nisan, and the well closed up; and in the second of Nissan, Aaron's sons died; On the first of Av, Aaron died, and the clouds of glory dissipated; On the seventh of Adar Moses our teacher, and God's servant, died. Even though they didn't all die in the same month, it's considered as if it were one month. Each had a gift that they gave to the Israelites. By the merit of Miriam, God gave the well, by the merit of Aaron, the clouds of glory, By the merit of Moses, the Mana. When Miriam died, the well closed so the Israelites could see that it was by her merit that God granted them the well. Moses and Aaron bewailed her internally, and the Israelites did so publicly. Moses didn't know about the Israelites mourning until after six hours, when the Israelites came to them and said: "how long will you sit and mourn?" He said to them "should I not continue to mourn my sister who has died." "They said to him: "just as you mourn for one soul, all the more so mourn for all of us." He said to them: "why" They said to him "because we do not have water to drink." He stood and went and saw that there was no water in the well, and he began to argue with them, he said:"did I not say to you that I can't carry this people on my own, did I not appoint for you officers for the thousands, and officers for the hundreds, and the fifties, and the twenties, I gave you officials, and chiefs, and great elders, and they are to busy themselves with your problems." They said to him: "Everything is on you, for you are the one who brought us out of Egypt and brought us to this terrible place, if you give us water, everything will be fine, but if you don't, then we will stone you." When Moses heard this, he fled from them and went into the tent of meeting. God said to him "Moses what is going on?" Moses said before the Master of the World: "your children want to stone me, and were I not to have fled, I would have already been stoned to death." God said said: "how long will will you speak ill of my children, was it not enough for you that I told you at Horeb, just a little more and they will stone you. Now go and pass before them and see whether they will actually stone you, and it is said the Torah: "God said to Moses, pass before the people." Moses went first and his cohort after him, and Moses didn't know which rock God had intended to give to them for bringing out water. The Israelites found a rock that was dripping, and they stood upon it. When Moses saw them standing on it, he turned around and said to God "how long will you put our lives at risk?" He said to them, "until I bring water out of the rock." The Israelites said: "give us water so that we can drink!" Moses responded to them "How long will you continue to rebel? Does a creation rebel against its creator? As such, you are rebelling against God. Moses said:  "God wants to give you water." The Israelites said: "you are the prophet who shepherds us in the dessert and now you say you don't know which rock God intends you to bring water out of? Moses and Aaron gathered the people around a different rock, as it says in the Torah "Moses and Aaron gathered the community at the face of the rock." Moses said to himself: "If I command the rock to bring out water and it doesn't, I'll be embarrassed before the community, and they will say to me, 'Moses, where is your alleged wisdom.'" At the very same moment Moses told the Israelites, "you know that God can do miracles for you,  and you know that miracles are beyond me. For when the knowledge of man is divinely inspired, it is not his own knowledge or wisdom. Moses brought down his staff upon the back of the rock, and he did so himself, as he spoke to the israelites , as it says in the Torah "from this rock, we will bring you water." The rock began to fill itself to bring out water, and when Moses saw it, he lifted his arm again and struck the rock, as it says in the Torah "he hit the rock twice with his staff." This time though, blood came out, as it says in the Psalms, "yes, he hit the rock and the waters flowed (Psalm 78:20)."  It's a flow of blood, as we see from the laws of menstruation "when a woman has a discharge of blood (Leviticus 15:25)." Moses came and said to God "the rock isn't bringing out water, only blood." God said to the rock: "why are you only bringing out blood, and not water?" The rock said "Master of the Universe, why did Moses hit me?" God then asked Moses, "why did you hit the rock?" Moses responded: "In order to bring out water." God said: "Did I tell you to hit the rock? Did I not tell you to speak to it with words?" Moses responded: "I did speak to it, but nothing came out!" God responded "did you not command all of Israel "in justice you shall judge your people (Leviticus 19)? Thus, why didn't you judge the rock with justice? This is how I raised you in Egypt, as it says in scripture 'God fed him honey from the rock,  (Deuteronomy 32:13).' It befits you to lead, and thus  say to my children "listen you rebels!" Don't read "rebels" rather "idiots" shotim (also a hominem for drinkers). They are idiots, and you have your eyes open. A nation of idiots will not enter the land of Israel, as it says in the Torah "you will not bring this community . . ." Therefore God said to Moses, "tell the rock to turn it's blood into water." It is thus written in scripture: "who turned the rock into a pool of water, the flinty rock into a spring (Psalm 114:8)." (Note this is a Psalm recited during Hallel on Rosh Chodesh, the beginning of the month). When they reached the beginning of the month, God said to Moses, "your time has come to an end." Moses said before him, "please God, let it not be soon." "It is tomorrow" responded God, thus Moses was distressed all day, for he didn't know when exactly his death would come. ... https://www.sefaria.org/Otzar_Midrashim,_Aharon,_Midrash_on_the_Death_of_Aharon.3

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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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On the Essence of Chassidus

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

Introduction and Summary

On The Essence of Chasidus עִנְיָנָהּ שֶׁל תּוֹרַת הַחֲסִידוּת

Appendix Excerpt from a Talk by the Lubavitcher Rebbe, Last Day of Passover, 5730 (1970)

Likkutei Sichot in English

Browse English-language renderings of Likkutei Sichot

Translated by Eliyahu Touger

From the Sichos in English Collection

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, is widely recognized as one of the foremost Jewish thinkers of the 20th century. His teachings include ideas in Jewish philosophy and theology, commentary on biblical, talmudical and kabbalistic texts, perspectives on world events, and moral and practical directives.

Likkutei Sichot (literally, "Collected Talks") contains both the scope and the core of the Lubavitcher Rebbe’s teachings, and is the most authoritative source text for the Rebbe's unique, original, and often revolutionary explanation of Judaism.

Likkutei Sichot: Translator's Foreword

Translated by Eliyahu Touger

From the Sichos in English Collection

Likkutei Sichot: Volume IX - Bamidbar

Translated by Eliyahu Touger

From the Sichos in English Collection

Likkutei Sichot: Translator’s Foreword

Likkutei Sichot: Bamidbar

Likkutei Sichot: Shavuos

Likkutei Sichot: Naso

Likkutei Sichot: Behaalos’cha

Likkutei Sichot: Shelach

Likkutei Sichot: Korach

Likkutei Sichot: Chukas

Likkutei Sichot: Yud-Bais-Yud-Gimmel Tammuz

Likkutei Sichot: Balak

Likkutei Sichot: Pinchas

Likkutei Sichot: Matos

Likkutei Sichot: Masei

Kehot Chumash

From the teachings of the Lubavitcher Rebbe; adapted by Moshe Yaakov Wisnefsky

Bereishit Parshat Bereishit Parshat Noach Parshat Lech Lecha Parshat Vayeira Parshat Chayei Sarah Parshat Toldot Parshat Vayeitzei View All 12		Shemot Parshat Shemot Parshat Vaeira Parshat Bo Parshat Beshalach Parshat Yitro Parshat Mishpatim Parshat Terumah View All 11
Vayikra Parshat Vayikra Parshat Tzav Parshat Shemini Parshat Tazria Parshat Metzora Parshat Acharei Parshat Kedoshim View All 10		Bamidbar Parshat Bamidbar Parshat Naso Parshat Behaalotecha Parshat Shelach Parshat Korach Parshat Chukat Parshat Balak View All 10
Devarim Parshat Devarim Parshat Va'etchanan Parshat Eikev Parshat Re'eh Parshat Shoftim Parshat Ki Teitzei Parshat Ki Tavo View All 11

Scripture reading:

The Torah is the central and most sacred text in Judaism, consisting of the first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). It is also known as the Pentateuch or the Five Books of Moses, and its name means "instruction" or "teaching". The Torah contains the 613 commandments (mitzvot) and is considered a divine revelation given to Moses on Mount Sinai, forming the foundation of Jewish law and tradition, and is part of the larger Tanakh (Hebrew Bible).

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The Mishnah is the foundational, edited compilation of Jewish Oral Law, redacted around 200 C.E. by Rabbi Judah the Prince (Rabbi Yehudah HaNasi). It is organized into six major thematic divisions known as Sedarim ("Orders" or "Books"), which are further divided into 63 tractates (Massechtot). 

Here is an introduction to each of the six orders:

1. Seder Zera'im ("Order of Seeds")

• Focus: Agriculture and Blessings.
• Description: Primarily deals with agricultural laws specific to the Land of Israel (tithes, gifts to the poor, forbidden mixtures). It begins with the laws of daily prayer and blessings (Tractate Berakhot), as agriculture and food rely on thanking God.
• Tractates: 11 (e.g., Berakhot, Pe'ah, Demai, Terumot). 

2. Seder Mo'ed ("Order of Times")

• Focus: Shabbat and Festivals.
• Description: Covers the laws regarding the Sabbath, holidays, and fast days. It focuses on the restrictions of work (melachot), the specific ceremonies for festivals like Passover and Succoth, and the calendar, including Rosh Hashanah and Yom Kippur.
• Tractates: 12 (e.g., Shabbat, Eruvin, Pesachim, Yoma). 

3. Seder Nashim ("Order of Women") 

• Focus: Family and Personal Law.
• Description: Details the laws of marital relationships, including marriage (Kiddushin), marriage contracts (Ketubot), divorce (Gittin), and the levirate marriage/widowhood rules (Yevamot). It also deals with vows and Nazarite vows.
• Tractates: 7 (e.g., Yevamot, Ketubot, Nedarim, Gittin, Kiddushin). 

4. Seder Nezikin ("Order of Damages") 

• Focus: Civil and Criminal Law.
• Description: Governs interactions between people, including property damage, theft, monetary disputes, and the rules of legal procedures in courts (Beit Din). It also addresses prohibitions against idolatry (Avodah Zarah) and includes a treatise on ethics and moral wisdom, Pirkei Avot (Ethics of the Fathers).
• Tractates: 10 (e.g., Bava Kamma, Bava Metzia, Sanhedrin, Avot). 

5. Seder Kodashim ("Order of Holy Things") 

• Focus: Temple Service and Dietary Laws.
• Description: Covers the laws of the Holy Temple, including animal sacrifices and offerings. It also includes laws regarding the upkeep of the Temple and the technical requirements for kosher ritual slaughter (Shechitah).
• Tractates: 11 (e.g., Zevachim, Menachot, Chullin, Bekhorot). 

6. Seder Taharot ("Order of Purities") 

• Focus: Ritual Purity and Impurity.
• Description: Deals with the complex laws of ritual impurity (tumah) and purity (taharah). It covers how individuals or items become impure (e.g., contact with a corpse) and the methods of purification, including immersion in a mikvah (ritual bath) and laws of family purity.
• Tractates: 12 (e.g., Kelim, Oholot, Negaim, Mikvaot).  

This Week's Article

An Oven Fired without Knowledge

Keilim (5:4) | Yisrael Bankier | 5 days ago

An earthenware oven is not susceptible to tumah until it is first fired up. The Mishnah(5:4) teaches that it will become "tameh", meaning it will become susceptible to tuamh, even if the fire was on the outside, or it was fired up without his knowledge, or even if it occurred in the middle of its manufacture.

The Bartenura notes that there are some sefarim that have the version tahor instead. However, he asserts that that is a mistake and the Mishnah should be read as we have it.

The Tosfot Yom Tov cites the Rash who explains that our version makes sense, since the Mishnah continues with the incident where a fire broke out in a pottery house and Rabban Gamliel ruled that the ovens were all tameh. In other words, an incident is brought that supports the ruling of the Mishnah.

The Rash however continues that that version that reads tahor, would understand that this is the position of the Chachamim, whilst Rabban Gamliel disagrees. The Melechet Shlomo comments that it is not uncommon in the Mishnah to find where a ruling is brought and an incident is then cited to present a dissenting opinion. Indeed the Rashcites the Tosfeta that brings a debate between Rabban Gamliel and the Chachamimregarding this very point.1

The Rash continues that (according to this understanding) the Mishnah is only really discussing one principle and not three different cases. Being fired from the outside (for example if some heated food outside the oven) or if there was a fire in the craftsman's workplace are each examples of the oven being fired without one's knowledge. (He cites the Tosefta as support for this understanding.)

The Rash continues (according to this understanding) that one might have thought that these are three different cases where the oven would still be tahor. The fire was on the outside, it occurred without the owner's knowledge, and it occurred before the oven was finished. This however is not possible since the later Mishnah (5:6) implies that even if it was not fired inside, the oven would become susceptible to tumah. Consequently, it must be that according to this understanding, the other cases are simply examples of cases where it was done without daat2. All that said, the Rash is not sure why for keilim,da'at is required.

The Shoshanim Le'David suggests that it is for a practical reason. Recall that there is a shiur, there is a minimum heat that the oven must reach, for the oven to become susceptible to tumah (5:1). The concern is that if it was not fired intentionally, one will not have paid attention to whether it has reached that temperature.3 He cites a proof from the case where one wanted to use an oven that was used for chametz for matzah. The ruling is that even if it was brought to a high heat one hundred times, if one did not bring it to that heat for the purpose of koshering, it would be ineffective, out of concerned it was not koshered properly.

Yisrael Bankier

1 That said the Chazon Ish (Keilim 7:17) writes that in that same Tosefta it is R' Yehuda who maintains it is tahor and the Tana Kama argues that it is tameh. R' Yehuda cites the incident of the fire in Kfar Signa where the Chachamim maintained that the ovens were tahor and R' Gamilel argued it was tameh. R' Yehuda attempted to bring this as a proof for his position. Now the Tana Kama that argued either held like R' Gamliel or simply maintained that they did not argue regarding this case. The version that reads tahorwould mean that our Mishnah is according to the opinion of R' Yehuda. See the next footnote.

2 The Chazon Ish continues that this understanding does not fit the simple reading of the Mishnah. For this reason, as well as the point cited in the previous footnote, the version of the Mishnah we have is a simpler reading of the Mishnah.

3 One might ask that if that were the case, we should nonetheless rule stringently rather than being lenient and deeming the oven tahor, צ״ע.

תַּנּוּר שֶׁנִּטְמָא, כֵּיצַד מְטַהֲרִין אוֹתוֹ. חוֹלְקוֹ לִשְׁלֹשָׁה, וְגוֹרֵר אֶת הַטְּפֵלָה עַד שֶׁיְּהֵא בָאָרֶץ. רַבִּי מֵאִיר אוֹמֵר, אֵינוֹ צָרִיךְ לִגְרֹר אֶת הַטְּפֵלָה, וְלֹא עַד שֶׁיְּהֵא בָאָרֶץ, אֶלָּא מְמַעֲטוֹ מִבִּפְנִים אַרְבָּעָה טְפָחִים. רַבִּי שִׁמְעוֹן אוֹמֵר, וְצָרִיךְ לְהַסִּיעוֹ. חִלְּקוֹ לִשְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַגָּדוֹל טָמֵא וְהַקָּטָן טָהוֹר. חֲלָקוֹ לִשְׁלֹשָׁה, אֶחָד גָּדוֹל כִּשְׁנַיִם, הַגָּדוֹל טָמֵא, וּשְׁנַיִם הַקְּטַנִּים טְהוֹרִין: 

If an oven contracted impurity how is it to be cleansed? He must divide into three parts and scrape off the plastering so that [the oven] touches the ground. Rabbi Meir says: he does not need to scrape off the plastering nor is it necessary for [the oven] to touch the ground. Rather he reduces it within to a height of less than four handbreadths. Rabbi Shimon says: he must move it [from its position]. If it was divided into two parts, one large and the other small, the larger remains unclean and the smaller becomes clean. If it was divided into three parts one of which was as big as the other two together, the big one remains unclean and the two small ones become clean.

https://www.sefaria.org/Mishnah_Kelim.5.7

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Book Prayer, Chapter 9, Halakha 3

03 - Birkot HaShachar for One Who Does Not Derive Pleasure

There is a dispute among prominent Rishonim regarding the question of whether a person may recite one of the Birkot HaShachar from which he does not derive direct personal pleasure. For instance, may a blind person recite the berachah, Poke’ach ivrim?

According to the Rambam (Tefillah 7:9), only a person who derives pleasure from something may recite a blessing on it. Therefore, a person who slept at night wearing clothing, since he does not get dressed in the morning, does not recite Malbish arumim. A handicapped person who cannot walk does not recite Hamechin mitzadei gaver. A paralyzed person, who cannot move his limbs, does not recite Matir assurim and Zokef kefufim. Some people of Yemenite descent follow the Rambam’s opinion today. The Shulchan Aruch(Orach Chaim 46:8) takes this opinion into consideration and rules that one does not mention Hashem’s Name when reciting blessings from which he does not derive pleasure.

By contrast, the Kolbo (section 1) writes in the names of Rav Natrunai Gaon, Rav Amram Gaon, and the remaining Geonim, that the minhag is to recite all Birkot HaShachar in order, whether or not one derives pleasure from them, because they were instituted based on the general pleasures of the world. Furthermore, the fact that others derive pleasure from something can be indirectly useful for someone who does not directly derive pleasure from it. Therefore, even a paralyzed person who cannot straighten himself, blesses Hashem for all the other people who can straighten themselves and help him. A blind person also recites Poke’ach ivrim for the fact that others are able to see and can therefore show him the way and tend to all his needs. This is how the Rama rules.

Likewise, the opinion of the Ari HaKadosh is that every Jew must recite all of the Birkot HaShachar in their order to thank Hashem for all the general good that He showers on the world. In many minhagim regarding prayer, the Sephardim have the custom to follow the Ari, and therefore they recite all Birkot HaShachar in order.[1).

The Book of Times

Talmud Bavli

The Talmud is structured into 63 tractates (masechtot) organized into six main orders (sedarim), representing comprehensive discussions on Jewish law, ethics, and tradition, with the Babylonian Talmud containing Gemara on 37 of them. Each tractate is named for its primary subject, with most following a structure of mishnah followed by extensive commentary. 

Here is an overview of the six orders and a summary of key tractates:

1. Seder Zeraim ("Seeds")

Focuses on agricultural laws, tithes, and prayer. 

• Berakhot ("Blessings"): The first tractate, covering daily prayers, the Shema, and blessings for food.
• Pe'ah: Laws regarding the corners of fields left for the poor.
• Demai: Laws regarding produce that may not have been properly tithed.
• Kilayim: Forbidden mixtures in agriculture and clothing. 

2. Seder Moed ("Festival")

Deals with the Sabbath, holidays, and fasting. 

• Shabbat: Laws regarding the 39 prohibited activities on the Sabbath.
• Eruvin: Techniques to extend the limits of movement and carrying on Shabbat.
• Pesachim: Laws pertaining to Passover, including the Seder and Chametz.
• Yoma: Laws and procedures for Yom Kippur.
• Megillah: Laws of Purim and reading the Book of Esther, along with synagogue laws. 

3. Seder Nashim ("Women")

Covers family law, marriage, divorce, and vows. 

• Yevamot: Laws of levirate marriage.
• Ketubot: Marriage contracts and financial obligations.
• Kiddushin: Laws of betrothal and marriage.
• Gittin: Procedures for divorce.
• Nazir: Regulations concerning a Nazirite (vows of abstinence). 

4. Seder Nezikin ("Damages")

Focuses on civil and criminal law, courts, and damages. 

• Bava Kamma ("First Gate"): Property damage and theft.
• Bava Metzia ("Middle Gate"): Found property, loans, and fair employment.
• Bava Batra ("Last Gate"): Real estate, inheritance, and business partnerships.
• Sanhedrin: Laws of the high court, criminal procedures, and capital punishment.
• Avodah Zarah: Laws regarding idolatry and interactions with idolaters.
• Pirkei Avot ("Ethics of the Fathers"): Ethical teachings of the rabbis (no Gemara). 

5. Seder Kodashim ("Holy Things")

Deals with Temple sacrifices, rituals, and dietary laws. 

• Zevachim: Animal sacrifices.
• Menachot: Meal offerings.
• Chullin: Laws of kosher slaughtering and diet.
• Bechorot: Laws regarding firstborn animals and humans. 

6. Seder Tohorot ("Purities") 

Focuses on ritual purity, impurity (tumah), and purification. 

• Niddah: Laws concerning menstruation and ritual impurity.
• Keilim: Laws regarding how items become impure.
• Negaim: Laws regarding skin diseases and purity. 

Minor Tractates

Often printed at the end of Seder Nezikin, these deal with specialized topics: 

• Semachot: Laws of death and mourning.
• Soferim: Procedures for writing Torah scrolls.
• Kallah: Marriage and ethical behavior. 

For in-depth study, the Talmudic introductions by Rabbi Adin Even-Israel Steinsaltz are recommended for explaining the content and themes of each chapter. 

TODAY'S DAF

וַאֲפִילּוּ מְלֹא חַרְדָּל.

that it renders impure everything within it, and this is the halakha even if it is full of mustard seeds, in which case most of the seeds do not come in contact with the sides of the vessel, and nevertheless all the mustard seeds become impure.

https://www.sefaria.org/Chullin.25a.1

Talmud Yerushalmi The Jerusalem Talmud (Talmud Yerushalmi), composed around 400 CE in the Galilee, provides a briefer, more direct, and deeply challenging commentary (Gemara) on the Mishnah compared to its Babylonian counterpart. Covering 39 tractates, it is uniquely characterized by its focus on agricultural laws and life in the Land of Israel,, written in Western Aramaic, and includes the full order of Zeraim.  Below is an overview of the Tractates in the Jerusalem Talmud, organized by their Seder (Order): Order 1: Zeraim ("Seeds" - Agriculture & Prayer)  Covers the agricultural laws and agricultural lifestyle in Israel.  Berakhot (Blessings): Rules of prayer, Shema, blessings before and after eating, and prayers of thanksgiving. Peah (Corner): Laws regarding the corner of the field left for the poor (Leviticus 19:9). Demai (Doubtful Produce): Rules concerning food which might not have had its tithes separated. Kilayim (Mixtures): Forbidden mixtures in agriculture (fields), clothing (shatnez), and crossbreeding animals. Sheviit (Seventh Year): Laws of the Sabbatical year when agriculture is forbidden in Israel. Terumot (Heave Offerings): Tithes given to the priest (Kohen) from agricultural produce. Maasrot (Tithes): Further laws about separating tithes for the Levites. Maaser Sheni (Second Tithe): The second tithe to be eaten in Jerusalem or redeemed. Challah (Dough Offering): The portion of dough given to the priest. Orlah (Forbidden Fruit): Rules regarding fruit produced in the first three years of a tree's growth. Bikkurim (First Fruits): Laws of bringing first fruits to the Temple.  Order 2: Moed ("Festival" - Sabbath & Holy Days)  Laws of the Sabbath, feasts, and fasts.  Shabbat: Laws governing forbidden work on the Sabbath. Eruvin (Blending): Technical laws expanding the boundaries of travel or moving items on Shabbat. Pesachim (Passover): Laws regarding the Passover offering, unleavened bread (matzah), and the Seder. Yoma (The Day): Rules for Yom Kippur, the high priest's service, and fasting. Shekalim (Shekels): Collection of the annual half-shekel tax for the Temple upkeep. Sukkah (Tabernacle): Laws of building a sukkah and the four species on Succot. Rosh Hashanah (New Year): The calendar, shofar blowing, and the new year. Taanit (Fast Days): Rules for public fasts during droughts or calamities. Megillah (Scroll): Laws of reading the Book of Esther on Purim. Chagigah (Festival Offering): The special offerings brought by individuals during holidays. Beitzah (Egg/Yom Tov): Laws of doing necessary work on festival days (non-Shabbat holidays). Moed Kattan (Minor Festival): Laws for the intermediate days of Passover and Sukkot (Chol HaMoed).  Order 3: Nashim ("Women" - Family Law)  Rules of marriage, divorce, and family life.  Yevamot (Levirate Marriage): Laws of levirate marriage (when a childless man dies). Ketubot (Marriage Contracts): The marriage contract, dowry, and divorce settlements. Nedarim (Vows): Laws of making and annulling personal vows. Nazir (Nazirite): Laws of those who take a vow to abstain from wine and cutting their hair. Gittin (Divorce Documents): Procedures for writing and delivering a bill of divorce (Get). Sotah (Suspected Adulteress): The ritual for a woman accused of adultery. Kiddushin (Betrothal): Laws of engagement and formalizing marriage.  Order 4: Nezikin ("Damages" - Civil & Criminal Law)  Legal systems, courts, and damages.  Bava Kamma (First Gate): Laws of damages, theft, and compensation. Bava Metzia (Middle Gate): Property law, lost and found, and fair trade. Bava Batra (Last Gate): Property ownership, partnership, and inheritance. Sanhedrin (Court): Criminal law, capital punishment, and the court system. Makkot (Lashes): Corporal punishment and cities of refuge. Shevuot (Oaths): Oaths required in legal scenarios. Eduyot (Testimonies): A collection of testimonies from sages, not organized by topic. Avodah Zarah (Idolatry): Restrictions regarding contact with idolatry or idolatrous cultures. Avot (Ethics of the Fathers): Ethical and moral teachings of the sages (Note: This is mostly Mishnaic ethics, often without Gemara in the Yerushalmi). Horayot (Decisions): Rulings on unintentional legal errors made by leaders.  Order 5: Kodashim ("Holy Things" - Temple Sacrifices)  Note: The Yerushalmi does not have traditional Gemara for most of this order, though some parts exist in later discovered manuscripts.  Order 6: Tohorot ("Purities" - Purity & Impurity)  Niddah (Menstrual Impurity): The only tractate in this order with Gemara, focusing on the laws of purity regarding menstruation.  Note: The Jerusalem Talmud is generally considered to have fewer "Stamaic" (unattributed) sections than the Babylonian Talmud, focusing more on the Amoraim of the land of Israel.

משנה: יֵשׁ חַיָיב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ. פָּטוּר עַל מַעֲשֵׂה שׁוֹרוֹ וּחַיָיב עַל מַעֲשֵׂה עַצְמוֹ. שׁוֹרוֹ שֶׁבִּיֵישׁ פָּטוּר הוּא שֶׁבִּיֵישׁ חַיָיב. שׁוֹרוֹ שֶׁסִּימָּה אֶת עֵין עַבְדּוֹ וְהִפִּיל אֶת שִׁנּוֹ פָּטוּר וְהוּא שֶׁסִּימָּה אֶת עֵין עַבְדּוֹ וְהִפִּיל אֶת שִׁנּוֹ חַיָיב. שׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וּבְאִמּוֹ חַיָיב וְהוּא שֶׁחָבַל בְּאָבִיו וּבְאִמּוֹ פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַׁבָּת חַיָיב וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַׁבָּת פָּטוּר מִפְּנֵי שֶׁנִּידּוֹן בְּנַפְשׁוֹ.

MISHNAH: A person may be liable for the action of his bull but not liable for his own action, not liable for the action of his bull but liable for his own action: If his bull puts to shame, he is not liable; but if he put to shame, he is liable. If his bull blinded the eye of his slave or knocked out his tooth, he is not liable; but if he himself blinded the eye of his slave or knocked out his tooth, he is liable. If his bull injured his father or his mother, he is liable; but if he himself injured his father or his mother, he is not liable. If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable since he will be tried for a capital crime.

https://www.sefaria.org/Jerusalem_Talmud_Bava_Kamma.3.10.1

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  –Maimonides

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The Repetition of a Commandment 

As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:

It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”

Significantly, the Rambam also mentions the mitzvah of con­structing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2

The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”

The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4

The Bond Between These Three Mitzvos

In regard to the latter question, it can be explained that there is an intrinsic con­nection between these three mitzvos.5 Although they are three separate commandments, the fulfill­ment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Neverthe­less, when both of these mitzvos are performed together, each one is elevated to a higher level.

Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect man­ner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of ap­pointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.

This concept is supported by the verses8 cited by the Ram­bam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”

These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMik­dash [David’s request from the prophet Natan] are interrelated.11

Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Mid­rash Tanchuma. Nevertheless, he alters the text of that Mid­rashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13

Fulfilling a Mitzvah in Stages

The above concepts also shed light on another related point which has aroused the attention of the commentaries: As men­tioned above, the Ram­bam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this com­mand refers to the con­struction of the Sanctuary in the desert and not to the construc­tion of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the con­struction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15

It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.

In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:

The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....

When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. After­wards, they came to Shiloh and built a structure of stone....

When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was de­stroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.

The place of such statements in the Mishneh Torah is prob­lematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are men­tioned only when they are themselves halachos, specific direc­tives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical back­ground to the construction of the Beis HaMikdash?19

On the basis of the explanation given above, we can, how­ever, appreciate the sequence of these halachos: After the Ram­bam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illus­trates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.

Intermediate Way-Stations On the Path to Jerusalem

To return to the concept explained at the outset: The link­age of the mitzvah of con­structing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also rele­vant with regard to the other structures mentioned by the Ram­bam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22

The title “king” was also applied to Yehoshua23 who con­structed the Sanctuary at Shiloh, and to Shmuel,24 who con­structed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, how­ever, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.

It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.

The Ultimate Beis HaMikdash

Based on the above, we can appreciate one of the positive dimensions that will be pos­sessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be con­structed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total an­nihilation of Amalek.27 Thus, since in the Era of the Redemp­tion, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect mat­ter, this will contribute an added dimension of per­fection to the mitzvah of constructing the Beis HaMikdash.

We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other unde­sirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29

This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Pres­ence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.

Adapted from Likkutei Sichos, Vol. VI, Terumah

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

Beit Yisrael International: Israel, a Light unto the nations

Shalom Am Yisrael,

I would like to call you up, please come and help me? As an Orthodox Jew for many years now I am reaching out to The Lost Sheep from the House of Yisrael. With my friend Gaddi, from India, we started to gather The Lost Sheep from the House of Yisrael in India. As the non-profit organization Beit Yisrael International. Groups of people with diverse backgrounds becoming associated with Beit Yisrael International as: Ultra-Orthodox Chassidic/Lost Tribes of Efrayim/'Ger Toshav', Israelite by accepting the Shulchan Aruch and Chasidut, the teachings of CHaBaD by hearing and doing. The goal of Beit Yisrael International is that they find a way back home, to Eretz Yisrael, under rabbinical supervision.

Today, because of the war that we have with Amalek things are changing…….. At the end of the war, when we come to total victory over Amalek, we shall start to build a House for HaShem and near His House a house for The Great Sanhedrin. Their house is near the Restored Kodesh Kodeshim from where we/they shall ‘hear’ His Voice again, teaches by the restored Priest hood with the Kohen Gadol/Messiah……

We started with Beit Yisrael International on the Har HaBayit. ‘The birthplace’ of Beit Yisrael International. Like it was for me: Ariel, born as a ‘lost Jew.’ But…… It became clear to me on the Har HaBayit:

‘Tehelim 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.”’

Please think about the words of Rabbi Eliezer Melamed, the founder of the Yeshiva Har Bracha,

‘Ger Toshav’: Obstacles and Aspirations

The Torah’s vision is that in the Land of Israel, besides the Jewish nation, only those who share in Israel’s mission of being a ‘light unto the nations’ may live here * The controversy surrounding the issue of non-Jews residing in the Land of Israel today, when the status of ‘ger toshav’ (resident alien) does not apply * The Druze meet the conditions of ‘ger toshav’, as opposed to those Arabs who support terrorists, and do not recognize Israeli sovereignty * Presently, fulfilling the mitzvah to expel the hostile minority is impractical * In spite of this, the concept of ​​’ger toshav’ should be studied in depth, and aspire to implement when possible * Once we delve deeper into the moral logic of the mitzvah, it will serve as a model for all countries coping with immigrants

Non-Jews Residing in the Land of Israel

The grand vision of the Jewish nation in its land is for the land to be inhabited by the Jewish people, on the Temple Mount in Jerusalem the Holy Temple will stand, all forms of national life will be conducted according to the teachings of the Torah morally and with holiness and the people of Israel will be a light unto the nations who will come to visit Israel and receive inspiration for their nations’ betterment and that of the world, as expressed in the words of the prophet: “In the last days, the mountain of the Lord’s house will be the highest of all— the most important place on earth. It will be raised above the other hills, and people from all over the world will stream there to worship. People from many nations will come and say, ‘Come, let us go up to the mountain of the Lord, to the house of Jacob’s God. There he will teach us his ways, and we will walk in his paths.’ For the Lord’s teaching will go out from Zion; his word will go out from Jerusalem. The Lord will mediate between nations and will settle international disputes. They will hammer their swords into plowshares and their spears into pruning hooks. Nation will no longer fight against nation, nor train for war anymore” (Isaiah 2: 2-4).

To achieve this vision, the entire land must be inhabited by Jews, and only non-Jews wishing to be part of Israel’s grand vision will be able to join the Jewish people in the status of a ‘ger toshav‘, or technically, a ‘resident alien’. While the road to realizing the vision is still long, we should nevertheless strive to the best of our ability to achieve it.

Source: 'Ger Toshav': Obstacles and Aspirations - Yeshivat Har Bracha

According to traditional interpretations, for a ger toshav to be formally recognized and permitted to reside in the Land of Israel, their commitment had to be accepted by a rabbinic court (Beit Din) during a time when the Jubilee year (Yovel) was observed.

What shall happen by the end, total victory over Amalek, of the current war:

The Building of a House for HaShem, on the Har HaBayit, and near it the Building for HaShem a House for The Great Sanhedrin The Jewish (ordained rabbis) Court System (a complete replacement of the current High Court System of Israel).

After helping Gaddi to build Beit Yisrael International, I like to ask ALL Yisrael Lovers, Jews and Coming Ger Toshavim: Do you like to help me starting to build a special social network, like Facebook? I need minimal 300 dollars for the creation/the start of this special Social Network. Help me with donating until I have 300 dollars?

This Social Network shall be owned by the non-profit Beit Yisrael International.

The administration of this Social Network is by me: Ariel van Kessel WhatsApp: +972 54-568-3031 for making an appointment for further information.

This Social Network comes under the Domain of Har HaBayit Jewish Sovereign for all Israel

For every Israel Lover it should be free to join. But not for commercials they can contact me. You don’t have to become a member of Beit Yisrael International.

Ultimate goal of this Social Network: in Love to each other creating the community ‘a light unto the nations’ coming from The Har HaBayit by our Prayers on the Har HaBayit.

Please send you donations, with the description ‘a light unto the nations’, to:

Click:

For further study:  In the Torah, Is the Ger Ever a Convert? Conversion to Judaism as we know it is a rabbinic development, but what, then is the biblical ger, and why does he need to be circumcised to eat from the paschal offering? Prof. Ishay Rosen-Zvi

Key Aspects of a Ger Toshav

• Non-Jew: A ger toshav remains a Gentile and does not convert to Judaism. 
  
  Residence in Israel: The concept of ger toshav is linked to residence within the land of Israel under Jewish sovereignty. 
• Seven Noahide Laws: They are obligated to observe these universal laws, which include prohibitions against idolatry, murder, theft, sexual immorality, blasphemy, eating flesh from a living animal, and establishing courts of justice. 
  
  Pious of the Nations (Chassid Umot HaOlam): By observing these laws, they are considered one of the "pious people of the world" or "pious of the nations," receiving a place in the World to Come. 
• Difference from a Ger Tzedek : Unlike a ger toshav, a ger tzedek is a full convert to Judaism. 
• Significance of the Concept

• Universal Morality: 

The concept highlights that certain fundamental moral and ethical principles are binding on all of humanity, not just Jews. 

• A Place in the World to Come: 

It offers non-Jews who commit to living righteously the opportunity to attain spiritual reward. 

• A Model for Inter-Group Relations: 

The idea of ger toshav has been studied as a model for how societies might welcome and integrate non-Jewish residents, particularly in the Land of Israel.



For the members of the Social Network: 'Israel, a Light into the nations' we have no problems with people of 'other' religions as long they hold on: 

'Universal Morality: 

The concept highlights that certain fundamental moral and ethical principles are binding on all of humanity, not just Jews. 
The people, the members, share in Israel’s mission of being a ‘light unto the nations'. In practice more than the 7 Laws of Noah but not all of the Jewish Laws but all the Laws according to the rabbinical teachings for the Ger Toshave. In the future to be decided, to be a Ger Toshave when there is the Great Sanhedrin. But now already studying the Laws for the Ger Toshave. Hopefully, there are coming rabbis on the Social Network who shall also teach specific about the Laws for the Ger Toshave who like to settle in a 100% Jewish Eretz Yisrael. But I like that there are rabbis who are teaching 100% Jewish Law because it is a network were Jewish and future Ger Toshavim coming together in the Love of HaShem.


So, we Jews and future Ger Toshavim have to build this network tegether.

At the end of this war, with Amalek, we shall come to the fulfilment of,


Yeshayahu (Isaiah) - Chapter 2

1The word that Isaiah, son of Amoz, prophesied concerning Judah and Jerusalem.		אהַדָּבָר֙ אֲשֶׁ֣ר חָזָ֔ה יְשַׁעְיָ֖הוּ בֶּן־אָמ֑וֹץ עַל־יְהוּדָ֖ה וִירֽוּשָׁלִָֽם:
2And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it.		בוְהָיָ֣ה | בְּאַֽחֲרִ֣ית הַיָּמִ֗ים נָכ֨וֹן יִֽהְיֶ֜ה הַ֚ר בֵּֽית־יְהֹוָה֙ בְּרֹ֣אשׁ הֶהָרִ֔ים וְנִשָּׂ֖א מִגְּבָע֑וֹת וְנָֽהֲר֥וּ אֵלָ֖יו כָּל־הַגּוֹיִֽם:
At the end of the days. after the rebels perish.		באחרית הימים.  לאחר שיכלו הפושעים:
firmly established. fixed.		נכון.  מתוקן:
at the top of the mountains. On a mountain that is the head of all the mountains is the importance of the mountains.		בראש ההרים.  בהר שהוא ראש לכל ההרים בחשיבות ההרים:
and it shall be raised above the hills. The miracle performed on it will be greater than the miracles of Sinai, Carmel, and Tabor.		ונשא מגבעות.  יגדל נס שנעשה בו מניסי סיני וכרמל ותבור:
will stream. will gather and stream to it like rivers.		ונהרו.  יתקבצו ימשכו אליו כנהרות:
3And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.		גוְהָֽלְכ֞וּ עַמִּ֣ים רַבִּ֗ים וְאָֽמְרוּ֙ לְכ֣וּ | וְנַֽעֲלֶ֣ה אֶל־הַר־יְהֹוָ֗ה אֶל־בֵּית֙ אֱלֹהֵ֣י יַֽעֲקֹ֔ב וְיֹרֵ֙נוּ֙ מִדְּרָכָ֔יו וְנֵֽלְכָ֖ה בְּאֹֽרְחֹתָ֑יו כִּ֚י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־יְהֹוָ֖ה מִירֽוּשָׁלִָֽם:
to the house of the God of Jacob. Since he [Jacob] called it [the Temple site] Beth El [the house of God], therefore, it will be called on his name, but Abraham called it a mount, “On God’s mount shall He appear” (Gen. 22:14); Isaac called it a field, “to meditate in the field” (ibid. 24:63).		אל בית אלהי יעקב.  לפי שהוא קראו בית אל לפיכך יקרא על שמו אבל אברהם קראו בהר ה' יראה יצחק קראו שדה לשוח בשדה:

 Beit Yisrael International AI AGENT RABBI STACK A New Kli for an Ancient Light: AI in the Service of Torah

AI AGENT RABBI STACK
A New Kli for an Ancient Light: AI in the Service of Torah

Gaddi’s Notes on the
Eternal Wisdom of the Prominent Sages:

“The Light Remains Human — AI Agent as a Vessel for Torah Wisdom”

Gaddi Efrayim

Written on Sunday, January 18, 2026, 29 Tevet, 5786

Gaddi’s Notes on the Eternal Wisdom of the Sages present a carefully guided approach to applying modern technology in the service of Torah.

Rooted in the teachings of the classical sages and grounded in living halachic tradition, the AI Rabbi Agent Stack was developed not as a source of authority, but as a vessel for transmission.

The light of Torah has always flowed through human souls—through teachers, rabbis, and sages who carry responsibility before Heaven—and this principle remains unchanged.

The AI Rabbi Agent functions as a sacred assistant: organizing sources, clarifying concepts, and extending access to authentic wisdom across languages and distances, while always deferring judgment to living rabbinic authority. In this way, technology becomes a כלי, not a replacement—amplifying the reach of Torah while ensuring that its light remains human, accountable, and firmly rooted in the eternal chain of mesorah.

The source-rooted article written in a Jewish sages’ voice, integrating classical Torah sources, halachic principles, and Chazal, while clearly framing the AI Rabbi Agent as a servant of Torah—not a replacement for living rabbinic authority.

Go for further information to: 

Beit Yisrael International - Torah Study & Jewish Community

With the above in mind, I Love to bless you with the following:

Beit Yisrael founding principles: 1. Worshiping the Creator of the Universe. 2. Adhering to the Torah. 3. Avoiding Avodah Zarah (idolatry) 4. Following Jewish Halacha. 5. Walking the path of the Tzaddikim. 6. Prepare for the coming of Mashiach Ben David and the Geulah

SEFER HAMAAMARIM JEWISH REBBE YESHUA HANOTSRY, CHASSIDUT YESHUA HATZADIKS TORAH - TIKKUN BRIT HADASHAH In Jewish tradition, the concept of Avodah Zarah (idol worship or foreign worship) is a serious transgression, not just for the Jewish people, but for all of humanity. The Torah and the sages emphasize the importance of monotheism, which is central to the covenant between God and Israel, as well as the ethical responsibilities of the nations. According to Jewish law and the teachings found in the Talmud, particularly in Masechet Sanhedrin, the prohibition of Avodah Zarah applies universally, highlighting the necessity for all people to recognize the One God and avoid false forms of worship. This mission of Besora HaTova (Good News) resonates deeply with the concept of Jewish Yeshua HaTzaddik as the Light of the Tzaddik, which aligns closely with the teachings of Jewish Chassidut and Kabbalah. The tzaddik, as a spiritual leader and conduit of divine light, plays a central role in illuminating the path to God, and Jewish Yeshua HaTzaddik’s teachings reflect this profound role. His message of Torah, Geula (redemption), Teshuvah, mitzvot, and the Malchut (Kingdom) embodies the essence of the tzaddik’s light, guiding souls toward spiritual transformation and closeness to God. The Divine Path, From Edom's Darkness to Israel's Light. Salvation is not ‘of the Edom/Esav,’ (Darkness of the World) but, “of the Jews (Light of the Torah, Israel)”. The light of the Torah shines for all mankind, guiding the world from darkness to redemption - RED writings, Tikkun Brit Hadshah Jewish Yeshua HaTzaddik's words in the Besorah al Pi haSod, Yochanan 4:22: "For salvation is from the Jews." Jewish Yeshua’s affirmation of the Pharisees’ role reflects the deep respect for the Oral Torah as the dynamic force behind Jewish law. Jewish Chassidut Tzaddik Yeshua Teachings:"Then (Jewish Tzaddik) Yeshua spoke to the multitudes and to his disciples, saying: “The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, observe and do…“ Conclusion: Jewish Yeshua HaTzaddik and the Jewish Sages Authority:Jewish Yeshua’s statement about the Scribes and Pharisees sitting in Moses’ seat reflects a deep understanding of the Jewish system of halachic authority as established in the Oral Torah and Rabbinic tradition. By referring to Deuteronomy 17:11, Yeshua affirms the legitimacy of the Pharisees’ role in interpreting and applying the Torah for the Jewish people. This aligns with the teachings of the Jewish sages, who see the Oral Torah as an essential part of the Sinaitic revelation and emphasize the need to follow the rulings of the sages in every generation. In this light, Jewish Yeshua’s haTzaadik teaching aligns with the broader Jewish mystical tradition, affirming the legitimacy of Rabbinic authority and the dynamic nature of the Torah, which continues to be revealed and interpreted by the tzaddikim of every generation. Beit Yisrael International is dedicated to fulfilling a heavenly mission—bringing the light of Torah and revealing the true light of Mashiach through the Weekly Parsha in 70 languages. This mission aligns with the teachings of the Soul of the Tzaddik, as the light of the tzaddik reflects the principles of Jewish Chassidut and Kabbalah. These teachings on Torah, Geula (redemption), Teshuvah (repentance), Mitzvot (commandments), and Malchut (Kingship) guide souls toward spiritual transformation. ✨ Presented by Beit Yisrael International 📜 Guided by Gaddi Efrayim Notes 5786 – Universal Festival of Sukkot- Israel's Joy and Humanity Blessings. ✨ Presented by Beit Yisrael International 📜 Guided by Gaddi Efrayim Notes 5785 – A Year of Divine Revelation and Spiritual Growth ◆ Our Website - https://www.beityisraelinternational.... ❖ Beit Yisrael International Social Handles ❖ ◇ Youtube -    / @beityisraelinternational   ◇ Instagram -   / beit_yisrael   ◇ Gmail - support@beityisraelinternational.com ◇ Facebook - https://www.facebook.com/profile.php?... ◇ Twitter -   / beityisrael7   ◇ WhatsApp: https://wa.me/message/NVCYSWYZ3XJ7K1 ◇ Discord:   / discord

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