Beit Yisrael International Daily Torah Friday, July 3, 2026 18 Tammuz, 5786 - Shabbat, July 4, 2026 19 Tammuz, 5786

 Beit Yisrael International Daily Torah Friday, July 3, 2026 18 Tammuz, 5786 - Shabbat, July 4, 2026 19 Tammuz, 5786

photo by ארנון סגל (AI composition)

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.

Shabbat Times Alert

B"H Hi Mr. van Kessel, Here are your candle lighting times for Jerusalem, Israel: On Friday, June 26, 2026 Light Candles at 7:09 PM On Saturday, June 27, 2026 Shabbat Ends 8:31 PM Shabbat Shalom! Study this week's Torah portion Candle lighting blessings Look up Shabbat times for another city

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 Friday, Tammuz 18, 5786 · July 3, 2026

Today's Laws & Customs

• "The Three Weeks" During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people. Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.) Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period. Links: The Three Weeks

Today in Jewish History

• Golden Calf Destroyed (1313 BCE) Moses destroyed the Golden Calf, and re-ascended Mount Sinai to plead G-d's forgiveness for the Jewish people. (Exodus 32:20; Talmud Taanit 30b. See "Today in Jewish History" for Tammuz 16 and Tammuz 17)

Daily Quote

And the dove returned to him at eventide, and behold it had plucked an olive leaf in its mouth; so Noah knew that the water had abated from upon the earth. — Genesis 8:11

Daily Torah Study

Chumash: Pinchas, 6th Portion Bamidbar (Numbers) 28:16-29:11 with Rashi • English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight) Tehillim: Chapters 88 - 89 • Hebrew text • English text Tanya: Igeret HaTeshuva, beginning of Chapter 6 • 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 Yom Tov Shevitat Yom Tov - Chapter 2 English Text | Hebrew Text Audio: Listen | Download | Video Class • 3 Chapters A Day: Klei Hamikdash Klei Hamikdash - Chapter 3, Klei Hamikdash Klei Hamikdash - Chapter 4, Klei Hamikdash Klei Hamikdash - Chapter 5 English Text | Hebrew Text Audio: Listen | Download | Video Class Hayom Yom: • English Text | Video Class

 

Times displayed for
Jerusalem, Israel | change

Shabbat, 19 Tammuz, 5786

July 4, 2026

Halachic Times (Zmanim)

Times for Jerusalem, Israel

4:06 AM

Dawn (Alot Hashachar):

4:47 AM

Earliest Tallit (Misheyakir):

5:39 AM

Sunrise (Hanetz Hachamah):

9:09 AM

Latest Shema:

10:20 AM

Latest Shacharit:

12:43 PM

Midday (Chatzot Hayom):

1:20 PM

Earliest Mincha (Mincha Gedolah):

4:54 PM

Mincha Ketanah (“Small Mincha”):

6:24 PM

Plag Hamincha (“Half of Mincha”):

7:49 PM

Sunset (Shkiah):

8:31 PM

Shabbat Ends:

12:43 AM

Midnight (Chatzot HaLailah):

71:30 min.

Shaah Zmanit (proportional hour):

Torah Reading

Pinchas: Numbers 25:10 - 30:1

Jeremiah 1:1 - 2:3

Jewish History

Passing of Rabbi Yitzchak Herzog (1959)

Rabbi Yitzchak HaLevi Herzog (1889-1959) was born in Łomża, Poland, and moved to the United Kingdom with his family in 1898. He served as rabbi of Belfast from 1916 to 1919 and was appointed rabbi of Dublin in 1919. He went on to serve as Chief Rabbi of Ireland between 1922 and 1936, after which he immigrated to Israel to succeed the late Rabbi Abraham Isaac Kook as Chief Rabbi of Israel. He served as Chief Rabbi until his death in 1959. He authored numerous works including Divrei Yitzchak, an anthology of Talmudic discourses, and the halachic work Hechal Yitzchak.

Laws and Customs

Ethics: Chapter 1

During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter One.

Link: Ethics of the Fathers, Chapter 1

"The Three Weeks"

During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.

Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)

Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.

Links:
The Three Weeks

Daily Study

Chumash

Parshat Pinchas, 7th Portion (Bamidbar (Numbers) 29:12-30:1)

Psalms

Chapters 90-96

Tanya

Igeret HaTeshuva, end of Chapter 6

Rambam

3 Chapters, 1 Chapter, Sefer Hamitzvot

Hayom Yom

Today's Hayom Yom

Daily Thought

Beyond Faith & Intellect

Intellect is inadequate because not all things can be explained. Intellect needs faith.

Faith is impotent because it remains forever obscure. Faith needs intellect.

But they are opposites, as contradictory as yes and no:
Faith accepts; Intellect questions.
Faith surrenders; Intellect struggles.

Miraculously, there is a power that can join them in harmony, and it is called wisdom.

Wisdom is the capacity to see the truth as it is
and the quietness to allow it entry without compromise.

Va’erah 5721:4. Torat Menachem 5751 volume 2, pg. 349.

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Friday, 18 Tammuz 5786 / July 3, 2026

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By Avraham Meyer Zajac

Shabbat, 19 Tammuz 5786 / July 4, 2026

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Fri 18 Tammuz 5786

Book Zemanim, Chapter 8, Halakha 13

13. Meat and Wine

The Rishonim had a custom to refrain from eating meat and drinking wine during the period of mourning over the destruction of the Temple. Some observed this stringency every weekday throughout the Three Weeks, while others did so only during the week in which Tisha Be-Av fell. Most Rishonim maintain that the proper practice is to refrain from consuming meat and wine during the Nine Days.
According to the Mishna (Ta’anit 26b), the prohibition on eating meat and drinking wine only applies to the se’uda ha-mafseket, the final meal before the fast of Tisha Be-Av begins. Nonetheless, the Rishonim adopted the stringency of refraining from consuming meat and wine during the entirety of the Nine Days, because meat and wine are known to bring joy, and the Sages said, “When Av arrives, we curtail our joy.” Furthermore, when the Holy Temple was destroyed, we ceased bringing meat offerings and pouring wine libations on the altar. Consequently, it would have been proper to abstain entirely from eating meat and drinking wine until the Temple is rebuilt, but we are unable to withstand such a decree (see BB 60b). However, during the periods that were established as times of mourning over the destruction of the Temple, there is room to be stringent.
In practice, the Ashkenazic custom to abstain from meat and wine throughout the Nine Days includes Rosh Ĥodesh Av. This was also Arizal’s practice. According to the custom of most Sephardim, however, one may eat meat and drink wine on Rosh Ĥodesh; the prohibition begins when the day ends (MB 551:58, Kaf Ha-ĥayim 551:125). We are stringent on the tenth of Av as well, taking care to refrain from eating meat and drinking wine then too, because the Temple continued to burn on that day. Ashkenazim abstain only until midday on the tenth of Av, while most Sephardim are stringent until the end of the day on the tenth of Av (SA and Rema 558:1, Kaf Ha-ĥayim, ad loc. 10).
The custom of Yemenite Jews is not to be stringent about this at all; they eat meat and drink wine throughout the Nine Days, only abstaining from meat and wine at the se’uda ha-mafseket, as the Mishna rules.

Sat 19 Tammuz 5786

Book Zemanim, Chapter 8, Halakha 14

14. The Laws of Eating Meat and Drinking Wine

The prohibition on eating meat includes all types of meat: beef and poultry, fresh, frozen, and cured. Fish, however, is permitted.
It is customary to be particular even regarding foods that were cooked together with meat. For example, if potatoes were cooked with meat, one should not eat even the potatoes alone during the Nine Days, because the flavor of meat can be discerned in them. However, one may cook food in a pot that is usually used for meat, as long as the meat flavor in the food is not perceptible (MB 551:63, Kaf Ha-ĥayim 551:142).
Grape juice is included in the prohibition on wine, but alcoholic beverages like whisky and beer are permitted. One also may season a dish with wine vinegar.
If wine was added to dough, the resulting baked goods may be eaten during the Nine Days, because one cannot detect the flavor of wine in them. Le-khatĥila, however, one should not mix wine into dough during this period. [1. Some poskim permit drinking distilled wine (brandy, cognac) that includes ingredients in addition to wine, while others prohibit it.
According to many poskim, one may eat meat that is left over from Shabbat Ĥazon or from before the first of Av, because it will spoil if no one eats it. Some Aĥaronim rule stringently on the matter. Apparently, though, today, when there is no concern of wasting food because one can freeze the meat, there is no allowance to eat meat left over from the Shabbat meals.
Regarding melaveh malka (the festive meal eaten after Shabbat): Kaf Ha-ĥayim 551:144 cites opinions of Aĥaronim who permit eating leftovers from Shabbat at the “fourth meal,” as long as one does not buy more food than usual for Shabbat in anticipation of this additional meal. Piskei Teshuvot writes that some permit one who is accustomed to eating meat every Motza’ei Shabbat at the melaveh malka meal to do so after Shabbat Ĥazon as well. Some rule stringently on this issue, too. ]
One who is even slightly ill may eat meat and drink wine, if it helps him (MB 551:61). A woman who has given birth within the last thirty days may eat meat in order to regain her strength. Similarly, a nursing mother who needs meat in order to increase her milk supply may eat meat during the Nine Days.
According to the custom of Sephardim and some Ashkenazim, the person who recites havdala after Shabbat Ĥazon may drink the wine in the havdala cup; in fact, he may drink the entire cup. Despite this, it is preferable to use grape juice, which does not bring joy. According to the custom of other Ashkenazim, if there is a child present who has reached the age of ĥinukh for reciting berakhot before eating, but does not yet understand why we mourn over Jerusalem (age six to nine, approximately), the person reciting havdala has the child in mind when reciting the berakha of Ha-gafen, and the child drinks the wine. If no such child is available, however, the adult who recites havdala drinks the wine. [1. sa 551:10 states that one may drink the wine from havdala. Rema and mb 551:70 state that one should give the wine to a minor. In Darkhei Moshe 551:9, Rema quotes Maharil as saying that, le-khatĥila, an adult may drink the wine from havdala, and all the more so wine from a se’udat mitzva. Other Ashkenazic Rishonim and Aĥaronim followed this practice. It is preferable to recite havdala over grape juice, because even though it is included in the prohibition against wine, it does not make one happy. Mikra’ei Kodesh (Harari) 1:14 quotes this in the name of R. Mordechai Eliyahu.
The age of ĥinukh for berakhot is approximately six. According to Eshel Avraham (Buczacz), the age of ĥinukh for mourning over the Temple is when the child can understand the meaning of the destruction of the Temple and the fact that we do not eat meat because the sacrifices were annulled. According to many poskim, this occurs at the age of nine or ten. Others say that it occurs at the age of thirteen.
According to ma and Ĥayei Adam, one may, le-khatĥila, feed meat and wine to children who have not yet reached the age of ĥinukh. Basing himself on Eliya Rabba, Dagul Me-revava, and Derekh Ha-ĥayim, mb 551:70 writes that this is permissible only in the case of havdala or if they are weak. ]
15. Meat and Wine on Shabbat Ĥazon and at a Se’udat Mitzva
We eat meat and drink wine on Shabbat Ĥazon, as we do on every other Shabbat of the year. After all, even if Tisha Be-Av itself falls out on Shabbat, causing the fast to be postponed to Sunday, one may eat meat and drink wine on that Shabbat; one may even serve a meal as lavish as that of King Solomon in his time, since there is no mourning on Shabbat (SA 552:10).
In addition, one may taste the meat dishes that one prepares in honor of Shabbat Ĥazon, to see if they need additional seasoning. This is because the purpose of this tasting is not to enjoy, but rather to prepare for the mitzva of oneg Shabbat (making Shabbat a delight).
Similarly, one may eat meat and drink wine at a se’udat mitzva, such as a meal in honor of a brit mila, a pidyon ha-ben, or a siyum. One may also eat meat and drink wine at a bar mitzva celebration, provided that it takes place on the day the boy becomes obligated in mitzvot (see above, section 3).
There are divergent customs, however, regarding the number of people one may invite to such a meal. Some say that during the Nine Days one must limit the number of people one invites to the celebrants plus an additional minyan of ten men. Others maintain that one may invite all the people whom he would have invited had the meal occurred a different time. According to Rema, during the Nine Days, until Shabbat Ĥazon, one may invite anyone he would normally invite, but during the week of Tisha Be-Av, one should invite only a minyan of men, in addition to the celebrants. In practice, the halakhic ruling in practice varies according to the circumstance and the need.
The Aĥaronim write further that one should not intentionally schedule a siyum for the Nine Days, in order to permit the consumption of meat and wine, as this is a willful abrogation of the mourning over the Temple. Rather, only one who happens to complete a unit of Torah study during the Nine Days, in the course of his regular studies, may organize a festive siyum meal, provided that he usually does so when celebrating a siyum similar to this one (MB 551:73). [1. Regarding the number of people one may invite to a se’udat mitzva: See Torat Ha-mo’adim 5:49, which summarizes the three opinions and rules in accordance with the most lenient one. mb 551:77 and Kaf Ha-ĥayim 551:165 indicate that there are two opinions regarding what it means to limit the number of guests. According to Levush, it means inviting ten people in addition to those who are actually celebrating the event and their relatives (close enough that they may not testify for or against them in court); one must follow this practice throughout the Nine Days. Rema, on the other hand, rules stringently only during the week of Tisha Be-Av, but during that period he rules even more stringently than Levush does, stating that in addition to the celebrants themselves, one may invite only enough people to complete a minyan, including relatives. Kaf Ha-ĥayim further states, citing Ben Ish Ĥai, that some people have a custom not to eat meat or drink wine even at a se’udat mitzva. Instead, they eat fish and serve other drinks, in order to avoid uncertainty regarding who may be invited. One certainly recites Birkat Ha-mazon over wine after a se’udat mitzva. Ĥabad Ĥasidim customarily celebrate siyumim specifically during the Nine Days, and they invite as many people as possible to the festive siyum meal, claiming that rejoicing over the Torah and increasing camaraderie are restorative. However, their opinion was not accepted in practice. In practice, the summer session in yeshivot ends on Tisha Be-Av, which means that the students usually complete the tractate that they study in that session during the Nine Days. But this is not done in order to cancel the mourning; therefore, the yeshiva may serve a distinguished meal, as befits the completion of a tractate that the students studied for an entire session. ]
Even one who regularly recites Birkat Ha-mazon over a cup of wine should recite it without wine during the Nine Days (Rema 551:10, Kaf Ha-ĥayim 551:152).
Some have a custom to make a festive meal on the night before a brit mila, but this meal is not considered a se’udat mitzva. Therefore, one may not eat meat or drink wine during such a meal when it coincides with the Nine Days.

Chapter Three - Part 6: Be G-d’s Servant

Rabbeinu Bachya ben Yosef ibn Paquda

Tzava'at Harivash

The Testament of Rabbi Israel Baal Shem Tov

By Rabbi Israel Baal Shem Tov; translated and annotated by J. Immanuel Schochet

Published by Kehot Publication Society

Tzava'at Harivash is an anthology of teachings and instructions attributed to the Baal Shem Tov and his successor, R. Dov Ber, the Maggid of Mezhirech. Segments of Tzava’t Harivash have been translated before. This however, is its first complete English rendition. The translation, by a foremost authority on Chassidism and Jewish Mysticism, is enhanced by source-references, brief commentaries, notes on the passages that were perceived to be controversial, and a comprehensive introduction.

Chapter Three - Part 7: Human Effort

Rabbeinu Bachya ben Yosef ibn Paquda

Tzava'at Harivash Introduction

Published by Kehot Publication Society

The Literary Origin of Tzava'at Harivash

By Rabbi Israel Baal Shem Tov; translated and annotated by J. Immanuel Schochet

Published by Kehot Publication Society

The Soul’s Cry

Lehavin Inyan Tekias Shofar

From Siddur Im Dach, this discourse was given by the Alter Rebbe and transcribed by the Miteler Rebbe:

Overview

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Published by Sichos in English

The Soul’s Cry

Chapter One

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From a discourse of Rabbi Schneur Zalman of Liadi; translation and commentary by Elisha Pearl

Published by Sichos in English

The Tree of Life - Kuntres Eitz HaChayim

A classic chassidic treatise on the mystic core of spiritual vitality.

By Rabbi Sholom DovBer Schneerson; Translated by Eliyahu Touger

From the Sichos in English Collection

A classic Chassidic treatise on the mystic core of spiritual vitality.

Shortly after founding Yeshiva Tomchei Temimim, Rabbi Shalom DovBer delivered this discourse to help his students, past and present, nourish the spiritual fire within.  From the mysteries of the first days in Eden, the Rebbe extrapolates a set of standards for a student's learning goals and schedule, personal conduct, prayer, and appearance.

Overview Chapter I By Rabbi Sholom DovBer Schneerson; Translated by Eliyahu Touger From the Sichos in English Collection (This network is new! Soon we come with an official announcement to all our connections when we are finish with the 'preparations') We like to invite you to join our new social network where you shall find good Torah and News Updates from Yisrael even translated Israeli Newspapers articles click: (This network is new! Soon we come with an official announcement to all our connections when we are finish with the 'preparations') 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 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: One hour per week For a minimum period of one year Follow and learn from Gaddi’s Torah Studies available in multiple languages: https://www.beityisraelinternational.com/  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 A testimony from the Jewish Orthodox Havruta describing: The applicant’s conduct Torah commitment lifestyle and spiritual growth 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 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