Beit Yisrael International Daily Torah Wednesday, July 1, 2026 16 Tammuz, 5786

 Beit Yisrael International Daily Torah Wednesday, July 1, 2026 16 Tammuz, 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)

View Online   ב"ה

Today in Judaism

Today is Wednesday, Tammuz 16, 5786 · July 1, 2026

Today in Jewish History

• Golden Calf Made; Hur Killed (1313 BCE) In the year 2448 from Creation (1313 BCE), Tammuz 16 was the 40th day following the Giving of the Torah at Mount Sinai, and the people of Israel wrongly expected Moses' return from the mountain (he would actually return on the following day). When their leader failed to return, they demanded from Aaron: "Make us a god that shall go before us". Hur (Moses' nephew, the son of Miriam and Caleb) tried to stop them and was killed by the mob. Aaron fashioned a calf of molten gold. Links: The Making of the Golden Calf (text of Exodus 32 with Rashi's commentary) An anthology of Midrashim and Commentaries on the making of the Calf The Day Before (on the deeper significance of Tammuz 16, from the teachings of the Lubavitcher Rebbe) More on the Golden calf See also "Today in Jewish History" for tomorrow, Tammuz 17.

Daily Quote

If there be a prophet among you, I, G-d, make myself known to him in a vision, and speak to him in a dream. Not so My servant Moses; for he is the trusted one in all My house. With him I speak mouth to mouth, manifestly, and not in riddles; and the similitude of G-d does he behold. Why, then, were you not afraid to speak against my servant Moses? — Numbers 12:6-8

Daily Torah Study

Chumash: Pinchas, 4th Portion Bamidbar (Numbers) 27:6-27:23 with Rashi • English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight) Tehillim: Chapters 79 - 82 • Hebrew text • English text Tanya: Igeret HaTeshuva, end of Chapter 4 • English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class Rambam: • Sefer Hamitzvot: English Text | Hebrew Text Audio: Listen | Download | Video Class • 1 Chapter A Day: Shevitat Asor Shevitat Asor - Chapter 3 English Text | Hebrew Text Audio: Listen | Download | Video Class • 3 Chapters A Day: Beit Habechirah Beit Habechirah - Chapter 5, Beit Habechirah Beit Habechirah - Chapter 6, Beit Habechirah Beit Habechirah - Chapter 7 English Text | Hebrew Text Audio: Listen | Download | Video Class Hayom Yom: • English Text | Video Class

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Wed 16 Tammuz 5786

Book Zemanim, Chapter 8, Halakha 11

11. Shaving One’s Beard During the Three Weeks

As we have learned, the custom among Ashkenazim and some Sephardim is to refrain from cutting one’s hair during the entirety of the Three Weeks. Regarding shaving one’s beard, however, a question arises.
According to many poskim, there is no difference between cutting one’s hair and shaving; both are forbidden throughout this period (Kaf Ha-ĥayim 551:66, 493:19). This is the custom of most yeshiva students and those who observe mitzvot meticulously.
However, some maintain that it is proper, le-khatĥila, to shave every Friday in the period before the first of Av (based on MA and Pri Megadim). Others permit one to shave every day until the first of Av, since doing so does not entail any joy. According to them, the custom not to cut one’s hair applies only to haircuts, which are a somewhat happy occasion, and not to shaving, which is only the removal of unsightly facial hair and entail no joy. One who is lenient in this regard has an opinion to rely on, and others should not rebuke him. This is especially true in Israel, where Jews of all backgrounds live side by side, and most Sephardim are lenient regarding this issue. In addition, when there is an uncertainty regarding the Ashkenazic custom, one may take the Sephardic custom into account. In practice, everyone should follow his father’s custom – whether it is lenient or strict – to avoid disrespecting him.
However, starting on Rosh Ĥodesh Av, it is clear that according to both Ashkenazic and Sephardic custom one should not shave, even in honor of Shabbat Ĥazon. According to all opinions and customs, one may not cut one’s hair during the week in which Tisha Be-Av falls, nor is there any allowance to shave. [1. Regarding shaving during the Three Weeks: ma 551:14 states in the name of Hagahot Asheri that according to Ashkenazic practice one should not cut one’s hair even before Shabbat, because people do not usually cut their hair every week. This implies that those who shave regularly may shave in honor of Shabbat. Pri Megadim, Eshel Avraham 551:14 similarly states that one may cut one’s hair for the sake of Shabbat before the first of Av. While Mateh Yehuda 551:4 rules stringently, Pri Megadim’s opinion seems more correct in the case of shaving, because one who refrains from shaving looks unsightly on Shabbat. See also bhl 551:3, which states that the Yerushalmi indicates that one may cut one’s hair in honor of Shabbat even during the Nine Days. R. Akiva Eger concurs. Another reason to be lenient is that those who shave regularly generally feel great distress when they go several days without shaving. Perhaps this is similar to cutting mustache hairs that interfere with eating, or applying ointment on Tisha Be-Av, which is permitted for one who suffers from head sores (sa 554:15). It also coincides with the ruling that I heard, that one may cut hairs that cause sores or headaches. In Nefesh Ha-Rav, R. Hershel Schachter writes in the name of R. Yosef Dov Soloveitchik that the Three Weeks have the same status as the year-long mourning period for a deceased parent, during which shaving is permissible; the customs of the Nine Days are like those of the shloshim period over the death of a close relative, when shaving is prohibited; and Tisha Be-Av is equivalent to shiva. Based on this, he permits shaving every day, until the first of Av, because not doing so makes one look disgraceful. See Tzohar, vol. 3, p. 39, where R. Soloveitchik’s opinion is challenged, but these challenges can be rejected. Also see Responsa Ner Ezra, vol. 2, pp. 155-158, which concludes that one may shave before Shabbat, stating that this is the opinion of R. Shlomo Min-Hahar and R. Aharon Lichtenstein.
However, many poskim rule stringently, forbidding shaving altogether. So states Kaf Ha-ĥayim 551:66. Kaf Ha-ĥayim 493:19 quotes Aĥaronim who state that one may shave if refraining from shaving will cause a loss of income. Most people who observe the mitzvot meticulously follow this viewpoint. Igrot Moshe, oĥ 4:102 also only allows shaving in order to avoid monetary loss.
In my humble opinion, it seems that technically, it is proper even for those who follow Ashkenazic custom to shave every Friday, until the first of Av. On other days of the week, however, it is preferable to be stringent. Nevertheless, one who is lenient has an opinion to rely on. One may be lenient to maintain his livelihood as well. Starting from the first of Av, it is proper to be stringent, both throughout the week and on Friday. Even though one could argue that it is imperative to shave in honor of Shabbat – as the Yerushalmi and R. Akiva Eger imply, as cited in bhl 551:3 – nevertheless, we find in the writings of the Rishonim (Kol Bo, cited in Beit Yosef 551:4) that it is customary to refrain from shaving before Shabbat Ĥazon, so that we enter Tisha Be-Av as mourners. We also find that the prevalent Ashkenazic custom was to refrain from wearing Shabbat clothes on Shabbat Ĥazon, as Rema 551:2 states. Even though we do not follow this custom, we can still learn from it that according to Ashkenazic practice, one need not be so meticulous about the honor of Shabbat Ĥazon. Therefore, during the Nine Days, it is better to refrain from shaving before Shabbat. In my humble opinion, it is proper to recommend to Sephardim that they, too, refrain from shaving during the Nine Days. Firstly, this is the law for those who forbid haircuts throughout the Three Weeks (Jews from Morocco and Djerba, and those who follow Arizal’s customs; Tunisian and Algerian Jews avoid haircuts starting from the first of Av). In addition, we find that this was the Sephardic custom, as cited in Kol Bo (by R. Aharon of Lunel, which is in Provence), that one must enter Tisha Be-Av in a disgraceful state. Today, the most prevalent sign of mourning is being unshaven, and, conversely, shaving is a tangible expression that one is not mourning. Therefore, it is proper to display this sign of mourning during the Nine Days and on Tisha Be-Av. Furthermore, it is proper to minimize discord, when possible. Accordingly, several contemporary authors write that Sephardim studying in Ashkenazic yeshivot should adopt Ashkenazic stringencies (Yeĥaveh Da’at 4:36). Even though today’s yeshivot in our communities are not Ashkenazic or Sephardic per se, but are open to students of all backgrounds, it is preferable, when possible, to minimize variation of customs. Therefore, when it comes to shaving for Shabbat before the first of Av, it is preferable to follow the custom of most Sephardim, who shave during the Three Weeks. During the Nine Days, however, it is better to follow the custom of Ashkenazim and some Sephardim, who do not shave. Nonetheless, one should not rebuke one who wants to rely on the logic found in bhl and follow the custom of the Sephardim who shave in anticipation of Shabbat Ĥazon. During the week of Tisha Be-Av, however, everyone agrees that one may not shave.
Practically speaking, I heard proper guidance from R. Naĥum Rabinovitch, the rosh yeshiva of Yeshivat Birkat Moshe in Ma’aleh Adumim. He suggests that everyone follow his own father’s custom, to avoid a situation in which a father is shaven during the Three Weeks and his son is not, or vice versa, as this could be an affront to the father’s honor. I would add that if the father follows the more stringent custom, there is reason to be concerned that if his son shaves, people will think that he is doing so for reasons of convenience, and not for the sake of Shabbat, which will result in an affront to God’s honor. Furthermore, one should not ignore the fact that one who refrains from shaving for three weeks demonstrates that observing Jewish customs is very important to him, and by doing so he sanctifies God’s name. See above ch. 3 n. 9. ]

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Blessings 

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:




If you are interested in helping Beit Yisrael International, it is a non-profit organization, with one of the above, please contact me.

Contact me, Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit: WhatsApp +972 54-568-3031, For all your questions about Beit Yisrael International. We can talk about it, come let's make an appointment.

A Ba’al Teshuva in the House of Ephraim,

Membership Requirements

Torah + Jewish Halakhot for the House of Ephraim, all the ‘Lost Sheep from the House of Israel’: Together, Yehuda (Jews) and Ephraim, we are Am Yisrael! We need to find our way back, in Love and compassion 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 ‘how to become a member’ by: Ariel your Representee, Representee of Ephraim (Jewish Orthodox), Chavruta (Brother in Torah) with Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit,

And: Gaddi Ephraim President (Righteous of the Nations (Ultra-Orthodox Chassidic/Lost Tribe: Gad.) Beit Yisrael International

Beit Yisrael International,

Get the MemberShip from Beit Yisrael! 'How to become a Righteous of the Nations (Ultra-Orthodox Chassidic/Lost Tribes of Efrayim: Israelite by accepting the Shulchan Aruch and Chasidut, the teachings of CHaBaD, hearing and doing.)

A Ba’al Teshuva in the House of Ephraim,

Membership Requirements

Join a Jewish Torah Community

The applicant must become actively involved in a Jewish Orthodox community, or a community progressing toward Orthodox Jewish observance, within their local area.

The primary purpose is:

• To find a Havruta (Torah study partner)
• To study Torah consistently
• To grow spiritually through Teshuva and observance

Torah Study and Community Participation

The applicant is expected to:

• Attend and participate in the local Jewish Orthodox community regularly
• Be a devoted member of the community for a minimum of one year
• Participate in community Shabbat gatherings, festivals, and torah events
• Study Torah according to Jewish Halacha
• Learn to read Torah and Hebrew
• Study with a Jewish Orthodox Havruta for at least:
  • Two hours per week
  • For a minimum period of one year
• Follow and learn from Gaddi’s Torah Studies available in multiple languages

Declaration and Spiritual Acknowledgment

At the point of formal application, the prospective member signs a declaration acknowledging:

• The historical separation of the Kingdom of Israel under Yeravam
• Recognition of the spiritual errors associated with idolatry and separation from Jerusalem and the House of David
• A desire for repentance and reconciliation with the Jewish people
• Commitment to observe the mitzvot and Torah commandments
• A sincere wish to come under the “Scepter of Yehudah”
• Hope to eventually stand before the Jewish Rabbinate in Jerusalem in unity and confession (asking for forgiveness for the sins of our forefathers, ourselves, before HaShem and the Jewish people) before the Jewish people

Testimonies and Recommendations

After completing the required study and community participation period, the applicant must submit:

Required Testimonies

1. A testimony from the Jewish Orthodox Havruta describing:
   • The applicant’s conduct
   • Torah commitment
   • lifestyle and spiritual growth
2. Two additional testimonies from respected members of the local community

These testimonies should confirm that the applicant is living as a righteous and Torah-observant individual committed to:

• Shulchan Aruch
• Chassidut
• Teachings of Chabad-Lubavitch
• Study of the Tanya
• Torah observance through hearing and doing

Submission to the Rabbinical Counsel of Ephraim

The following documents must be submitted to the:

Rabbinical Counsel of Ephraim

Required submissions include:

• Personal application request
• Three testimonies
• Request for acceptance into the international House of Ephraim community

Interview and Acceptance Process

If the application is approved:

• The applicant will appear before the Rabbinical Counsel of Ephraim through a video interview
• Upon acceptance, the applicant must:
  • Sign the Ephraim Membership Contract
  • Undergo a Mikvah immersion immediately afterward

Community Applications

Non-Jewish communities seeking to transition toward Jewish Orthodox observance and become affiliated with the House of Ephraim through Beit Yisrael International are instructed to establish communication with Gaddi or Ariel for guidance and further process.

Special Note for Individuals of Jewish Descent

Individuals identified as “Lost Jews” may be required to sign a separate contract. Membership under this category is only considered when it is not possible for the individual to be formally accepted as Jewish through a recognized Jewish Bet Din.

Core Principles of Membership

The membership process is centered on:

• Teshuva (Repentance)
• Torah learning
• Jewish Orthodox observance
• Community integration
• Commitment to Halacha
• Spiritual unity with the House of Judah
• Respect for Jewish tradition and mitzvot
• Personal transformation through Torah and righteous living

Dear Lost Sheep from the House of Israel,

After you find a Jewish Orthodox Community and you became ‘settled’, accepted ‘as a Ba’al Teshuva from the House of Ephraim’,  in that Community with a weekly  Chavruta please fill out the form below with the Name and address of that Community.

To start to be/become recognized as one of ‘Righteous of the Nations (Ultra-Orthodox Chassidic/Lost Tribes of Efrayim’ fill out the following form (click) 

I agree with the terms and conditions

See:

At the point of formal application, the prospective member signs a declaration acknowledging………

For further information you can make an appointment:

‎⁨Ariel van Kessel⁩ Representative 

 WhatsApp: +972 54-568-3031

Ariel Representative of Ephraim