Ekev | עקב | “Consequence ” – All of these words share the root letters ayin-kof-vet;refer to the generation of the “Heels of Mashiach .”
–The entire process of the beginning of redemption that occurs with the heels of Messiah and the heels of the Messiah Son of Yosef which is the in gathering of the exiles
-Fear G-d Your Lord, The Fear of G-d is his Treasure
–A man does not only live by bread, but also by the utterance of G-d’s mouth he lives
The forty-sixth reading from the Torah and the third reading from the book of Deuteronomy is named Ekev (עקב), The verse fron Deuteronomy 7:12 says, “Then it shall come about, because (Ekev, עקב) you listen to these judgements and keep and do them, that the LORD your G-d will keep with you His covenant and His loving kindness which He swore to your forefathers.” In fact, the name Jacob (Yaakov, יעקב), whose name actually means “heel.” He was born holding on to Esau’s heel. However, in this portion, speaks of the rewards that will come to Israel on the heels of keeping G-d’s covenant and commandments.
“Then it shall come to pass, because.” Ekev is the root for the name Ya’akov. It means quite literally, “heel.”
Then it shall come to pass, because you listen to these Judgements, and keep and do them, that HaShem your G-d will keep with you the Covenant and the mercy which He swore to your fathers. -Deuteronomy 7:12
It is this beloved, to sh’ma, to hear and obey the Voice of the Almighty. When we sh’ma the Holy One, blessed is He: Then it shall come to pass, because you listen to these judgements, and keep and do them, that HaShem your G-d will keep with you the covenant and the mercy which He swore to your fathers. And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil, the increase of your cattle and the offspring of your flock, in the land of which He swore to your fathers to give you. -Deuteronomy 7:12-13
Let me remind you of the words of the Master Yeshua Our Mashiach:
He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him. -John 14:21
G-d’s love and His choice emanates from Himself and His promises alone.
HaShem did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because HaShem loves you, and because He would keep the oath which He swore to your fathers, HaShem has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.
HaShem your G-d, the great and awesome G-d, is among you. -Deuteronomy 7:21
Beware that you do not forget HaShem your G-d by not keeping His commandments, His judgements, and His statutes which I command you today, lest – when you have eaten and are full, and have built beautiful houses and dwell in them; and when your herds and your flocks multiply, and your silver and your gold are multiplied, and all that you have is multiplied; when your heart is lifted up, and you forget HaShem your G-d Who brought you out of the land of Egypt, from the house of bondage; Who led you through that great and terrible wilderness, in which were fiery serpents and scorpions and thirsty land where there was no water; Who brought water for you out of the flinty rock; Who fed you in the wilderness with manna, which your fathers did not know, that He might humble you and that He might test you, to do you good in the end – then you say in your heart, ‘My power and the might of my hand have gained me this wealth.’
And you shall remember HaShem your G-d, for it is He who gives you power to get wealth, that He may establish His covenant which He swore to your fathers, as it is this day. -Deuteronomy 8:11-18
Fear of Heaven:
“What does the L-rd your G-d require of you, but to fear the L-rd your G-d always.” R’ Hanina said, “everything is in the hands of Heaven except for the fear of Heaven.” (Berachos 33). In order to fulfill the commandments, one typically needs something (e.g,. a house upon which to hang a mezuzah, a garment upon which to put tzitzis, etc.) The exception is the commandment to fear G-d for it can fulfilled regardless of the situation.
The True Fear of G-d. Torah writings are replete with the fundamental requirement that a person must have Yiras Shamayim ( Fear of Heaven ). This term is usually understood to refer to man’s fear of G-d. The Baal Shem Tov gave the term a twist by interpreting it as the “fear that G-d has.” But how can we say that G-d fears anything? The Baal Shem Tov explained this with a parable. A parent wishes to protect his/her young child from injury and therefore warns him that if he exposes himself to danger, he will be punished (e.g., a parent may discipline a child who runs into a street where he might be hurt by a car). The child will then refrain from running into the street because he fears being punished by his parent. If the child has more understanding, he would realise that the reason he should not run into the street is to avoid being injured, rather than to avoid being punished. So it is with G-d and man. We are given various mitzvos and prohibitions, whose transgression causes harm to our soul. Like the young child, however, we may be unable to understand why we shouldn’t violate these commandments.
G-d “fears” for our welfare, and being a devoted father, fears that in our folly we may do things harmful to us. It is the fear for our welfare, says the Bal Shem Tov, the fear of the harm of the transgression rather than the punishment, that a mature person should have.
For Adonai disciplines those he loves and whips everyone he accepts as a son.” Regard your endurance as discipline; G-d is dealing with you as sons. For what son goes undisciplined by his father? All legitimate sons undergo discipline; so if you don’t, you’re a mamzer and not a son! Furthermore, we had physical fathers who disciplined us, and we respected them; how much more should we submit to our spiritual Father and live! – Hebrews 12:6
Moshe presents the Children of Israel with a simple request fear G-d. Though it may sound simple we all know that it is not. The problem is that Moshe presents the petition as if it were a simple feat. He says, And now Israel, what does G-d want of you? Only that you fear G-d your Lord (Deuteronomy 10:12). He makes it sound as though the fear of G-d is only a minor matter.The Talmud in Tractate Berachos asks what we all might ask: Is the fear of G-d such a small thing? The Gemara relates how Rabbi Chanina said in the name of Rabbi Shimon ben Yocha’i: The Holy One, blessed be He, has in His treasury nothing except a stockpile of the fear of heaven, as it says, “The fear of G-d is His treasure” – Isaiah 33: 6.
The Gemara answers: True! For it was Moshe who said this verse and for Moses fear of G-d was a small thing.
“And it will come pass if you surely listen (shmoa tishmeu) to my commandments and perform them…(Devarim 11, 13). “You shall surely listen to my commandments”. We find that He punished for lack of study more than for lack of performance, as it says, ” Listen the word of Hashem, House of Yakov for argument for Hashem with the House of Yakov and He shall reproach Israel for there is no truth and no chesed and no knowledge of G-d in the land (Hoshea 4)…And it already happened that R. Trafom, R. Yosi Haglili and R. Akiva were reclining in Beis Arod and question was asked: “Is study greater or performance greater” They all responded and said: Study is greater for study leads to performance”.
The Bircas Ha’Mazon (Grace After Meals):
“And you shall eat and be satisfied and bless Hashem your G-d for the good land which He has given you.” This verse implies that the Bircas Ha’Mazon isn’t merely a formal offering of gratitude for the meal we have eaten, but an acknowledgement that Hashem is the source of all things.
Zohar writings: “Wherefore it shall come to pass, if you hearken to these Judgements…” (Devarim 7:12). “When you have eaten, and are replete, then you shall bless Hashem your Elohim” ( Devarim 8:10). We are commanded to bless the Holy One, blessed be He, for everything we eat and drink and enjoy in this world. He who does not bless is considered as stealing from the Holy One, blessed be He, as it is written: “he who robs his father or his mother” (Mishlei 28:24), and the friends explained THAT IT APPLIES TO THE HOLY ONE, BLESSED BE HE. The blessings that a person gives the Holy One, blessed be He, are meant to draw life from the source of life, WHICH IS BINAH, to the Holy Name of the Holy One, blessed be He. And these blessings are to pour on top of Him from that supernal oil THAT IS THE ABUNDANCE OF CHOCHMAH. From there, it is then drawn upon the whole world.
It is also written: “when you have eaten, and are replete, then you shall bless Hashem your Elohim” (Ibid.). By these blessings, a person pours out through his words ABUNDANCE from the highest source, THAT IS BINAH.
as it is written: “in all places where I cause My Name to be pronounced, I will come to you, and I will bless you” (Shemot 20:21). After that particular blessing comes and rests on the head OF HE WHO BLESSED, it spreads from there to the rest of the world.
However, the Torah commands us to also bless God after we have eaten. The Torah says, “When you have eaten and are satisfied, you shall bless the LORD your G-d for the good land which He has given you” -Deuteronomy 8:10.
The Torah gave this commandment to the children of Israel so that they would not forget G-d. Moses warned the children of Israel that their success and prosperity in the land of Israel would give them proud hearts and make them forget the LORD. He warned the Israelites not to tell themselves, “My power and the strength of my hand made me this wealth” -Deuteronomy 8:17.
Judaism preserves an ancient after-meals prayer of thanksgiving that is still recited today. The four blessings of the traditional Grace After Meals can be found in any Jewish prayer book. The oldest version of Grace After Meals is preserved in the Didache. This early, apostolic-age Grace After Meals was composed by early believers. They recited it together after meals to fulfill the commandment of Deuteronomy 8:10. Like the traditional Jewish version of Grace After Meals, it consists of four blessings thanking G-d for provision and looking forward to the Messianic era.
Before and after enjoying any food we are expected to bless G-d in gratitude for it. The Torah commands to recite a GRACE after meals (Deuteronomy 8:10).
Our sages taught:
“It is forbidden to taste anything without saying a blessing over it” -Berakhot 35a.
By doing so, we acknowledge God as the source of all sustenance, and recognise that the earth and its bounties belong to him. Otherwise it would be similar to stealing food from the table of a king.
In Kabbalah and Hassidut teach that all food – as everything else in the world – contains a ‘spark’ of holiness exiled in the material realm, waiting to be redeemed. When we say a blessing before eating, and turn our meal into a Divine service, we elevate the physical substance of the food into holiness and reunite it with its Divine source.
When the human body hungers for a piece of physical bread, this is but a reflection of its soul’s craving for the “soul” of the bread (i.e. the spark of holiness), which the human being redeems by utilising the energy he or she derives from the food towards a Godly purpose. This is a mystical secret concealed in the verse (Deut 8:3): “A man does not only live by bread, but also by the utterance of G-d’s mouth he lives” (cf. Tanya chapter 7).
Barukh Atah Adonai, Eloqeinu Melekh haOlam…
– Blessed art thou Adonai, our G-d, King of the World…
Note: Remember to answer Amen immediately after hearing a blessing being concluded by another person (Not after your own blessing; cf. Berakhot 45b).
MEALS WITH BREAD
Before meals accompanied with bread we are expected to perform a ritual hand-washing (Netilat Yadaim). Since it is a Mitzvah d’Rabanan it is recited as a ‘commandment’ blessing.
When performing a commandment that starts with:
Barukh Atah Adonai, Eloqeinu Melekh haOlam Asher Qidishanu beMitzvotaiv Vetzivanu al…… – Blessed art thou Adonai, our G-d, King of the World Who has consecrated us with his commandments and has commanded us concerning….
In the case of hand-washing we simply say “hand-washing” in Hebrew – Netilat Yadaim.
So the blessing is:
Barukh Atah Adonai, Eloqeinu Melekh haOlam Asher Qidishanu beMitzvotaiv Vetzivanu al Netilat-Yadaim
Blessed art thou Adonai, our God, King of the World Who has consecrated us with his commandments and has commanded us concerning the ritual hand-washing.
When eating with bread, you break the bread, make a blessing over it, then eat a portion, and then share with the other members (cf. Berakhot 47a). For the blessing over bread – which is called haMotzi (who brings forth) you say:
Barukh Atah Adonai, Eloqeinu Melekh haOlam haMotzi Lekhem min haAretz.
Blessed art thou Adonai, our God, King of the World who brings forth Bread [Lekhem] from the earth [haAretz].
MEALS WITHOUT BREAD:
As stated above, desserts and wine have their own blessing. When eating food outside of a bread-based meal, individual food types receive their own blessing before and after eating. We say that G-d is the one who creates them (i.e. the Boreh). They can be catalogued as follows:
1– grain based food that is not bread (such as cakes, pasta, crackers, pastries, cereals, and other grain products). It is called Mezonot.
– the fruit of the vine (Wine or grape juice). The word “fruit” in Hebrew is Pri. The fruit of the vine is Pri haGafen.
– the fruit from the ground (this refers to vegetables, legumes, peanuts, and fruits that grow close to the ground such as bananas, melons, pineapples… etc). In Hebrew, fruit from the ground is Pri haAdamah. Adamah (ground) is where Adam got his name from.
– the fruit from the tree (such as apples, most nuts, peaches, oranges, figs… etc). The fruit of the tree is called: Pri ha’Etz.
– the food that does not fall into the previous categories (this includes animal derived products [such as meat or eggs], liquids that are not wine [including water], mushrooms, candy.. etc). For this kind of food we say that all of them came to be by G-d’s word [bi’Dvaro].
So this is the formula you have to remember (cf. Mishna Berakhot 6:1):
Introduction: Barukh Atah Adonai Eloqeinu Melekh haOlam
Bread: haMotzi Lekhem min haAretz (who brings forth bread from the earth).
Grain based: Boreh Minei Mezonot (who creates various kinds of sustenance).
Wine: Boreh Pri haGafen (who creates the fruit of the vine).
Fruit from the ground: Boreh Pri haAdamah (who creates the fruit of the ground).
Fruit from the tree: Boreh Pri ha’Etz (who creates the fruit of the tree).
Beverage: sheHaKol Nihyah bi’Dvaro (by whose word everything came to be).
What is the blessing for unclean food (i.e. food that is not permitted in the Torah)?
You cannot recite a blessing If you eat Treif (non-kosher food, such as: cat, dog, pork, shrimp, shark, crab, octopus, rodents, reptiles, insects (except the grasshopper and the locust) or blood). If an Israel eats these things he actually sins, so the blessing would be a curse.
Note: For the rules concerning unclean animals check Leviticus 11:1-47, 17:13; Deuteronomy 14:1-20; Mishna Hullin 3:8, Gemara Hullin 59a-b, 62a-63b, 67a-b; Avoda Zara 39b-40a.
Blessing for Rice:
Rice presents some difficulties. If it becomes one mass when cooked or transformed into bread, it requires a mezonot blessing. But if it maintains its form, hallakhists are not sure whether rice is what the Talmudists call: Dokhen, or what they call Orez (cf. Berakhot 27a, Tosefta Berakhot 37a). When we are not sure which category an item belongs to, we recite the generic blessing (i.e. SheHaKol). There are so many communities that use SheHaKol for rice.
It is more than likely that Rice is ‘Orez’ which sounds like the Spanish for rice (arroz) [cf. Mishna Berurah 208:25], but the opinions vary, some saying that the proper blessing for rice is Mezonot, and others saying it should be ha’Adamah (cf. the Rosh on Berakhot 6:8 vs Mishna Berura).
In order to avoid the dilemma, one can choose to eat it in a bread-based meal, thus using the haMotzi (cf. Alter Rebbe, seder birkat haNehenin 1:11).
Yeshua made the Brakhah:
He recited the Halachic blessings over Matzah and wine when he gave thanks at meals ( Luke 22:19-20). This is, again, elements of Oral Torah.
Also, taking a piece of Matzah, he made the b’rakhah,……..Luke 22:19-20
In Matt 23:1-3 when he said, “you must obey them and do everything they teach you.” Aside from that he endorsed the halachah of the tithing of herbs (Mat 23:23), bensche at meals (Mark 6:4, 8:6), blessings over wine, and the reciting of the Rabbinic instituted prayer, the Hallel at the Passover Seder – Mark 14:22-23, 26.
Leviticus 11:1-47, 17:13;
Isaiah 33: 6
Mark 14:22-23, 26.
This week’s Torah portion is titled Eikev. Eikev translates to English as – because; but more specific – “a consequence of” referring to an action. It is a continuation of Moses translating G-d’s commandments, judgements and statutes to the newly formed nation of Israel.
Every step you take. “And it shall come to pass because you hearken to these ordinances . . . ” For the conjunction “because” the Torah uses the expression “eikev” which, when used as a noun, means “heel” (i.e., the part of a foot used in walking). This is to teach us that whenever a person takes a step, literally or figuratively, he must first reflect whether it would be in accordance with the will of Hashem, and if he should find that it is not, he must desist from it.
For I have come down from heaven to do the will of G-d who sent me, not to do my own will. – John 6 : 38
The word akev is first used in Genesis in an important prophecy: the seed of Eve will eventually crush the head of the serpent.
“And I will put enmity between you [the serpent] and the woman, and between your offspring and hers; He will crush your head, and you will strike His heel [akev].” -Genesis 3:15
From it we understand that the enemy would attempt to strike at the heel of the Messiah. And our Messiah would crush the enemy’s head and destroy the works of the devil.
“The one who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of G-d appeared was to destroy the devil’s work.” -1 John 3:8
Brother by the Heel:
The Angel that fought that night with Yakov when he was preparing himself to meet Esav is said to be Esav’s guardian angel (Zohar I:66a, 146a, 170a; Tanhuma Vayishlakh 8, Bereshit Rabbah 77:3) – some will deduce it from the verse: “he took his brother by the heel and… prevailed over the angel” (Hos 12:4) – this is Samael, who is Satan and the Inclination to evil (Baba Bathra 16a), who dominates night (cf. Zohar 1:170b).
Though the spiritual forces, worlds, and angels that have to do with Esav are considered “evil” in Jewish thought, Esav was not bad in himself; he was potentially good, and Isaac wanted to bless him (cf. Shem Mishmuel).
In this world of potentiality, this world of possibilities, Yakov and Esav, being twins were meant to own the nation of Israel together. They were opposite, but complementary. Esav was hairy, Yakov smooth; Esav was meant to marry Leah and own 6 of the 12 tribes and Yakov was to marry Rachel. But as he sold (in an impulsive reaction) his birth-right to Yakov, Yakov owned “The Voice of Yakov and the Hand of Esav” (Gn 27:22) [the voice of Yakov = Hessed; ie. Abraham’s teachings, and the Hand of Esav = Gevurah; from Isaac’s column; thus teaching that Yakov is the middle pillar that gives balance to Hessed and Gevurah; and that’s why he’s depicted as a “dweller of tents” (Gn 25:27). This Beauty in Balance or Harmony is called “Tiferet”; and that’s why we see Yakov coming to his brother with gifts (Hessed) and ready for battle (Gevurah)]. By consequence Yakov married both, “Leah and Rachel” and owned the 12 tribes. Esav was attached to everything that pertains to the material world, and became the paradigm of “pagan nations”. However the existence of “Evil” itself is also good; for everything (even the Chaos) was very Good in G-d’s eyes (Gn 1:31) as all was brought to creation with a purpose.
“There were two boys in her womb. The first to come out was completely red, and clothed in hair; so he was called Esav. After this, his brother came out, with his hand grasping Esav’s heel; so he was named Yakov” -Genesis 25:24-26.
Esav is clothed in Hair (heb. Sa’ir – שער); which means that his splendour is that of a demon; as it’s written: “they must no longer offer sacrifices to the Se’irim (ie. Fauns or Demons)”(Leviticus 17:7).
How can a Se’ir; ie. a vile being be the splendour (Aderet –אדרת ) of Esav. This is a hidden secret, for Rivka had in her womb two sons, one from the right side and one from the left. Esav comes from the side of Samael; Esav personifies the Snake of Samael (through which he lied to Eve and caused humanity to die).
The Torah says that “Adam knew his wife and she conceived and bore” two sons, Kain and Hevel (Gn 4). Hevel came from the side of holiness and was killed by Kain. Kain came from the side of the Snake, because it is not told that “Adam begot a son in his likeness according to his image” until Seth was born (Gen 5:3), and Seth was called like that in replacement of Hevel. This implies that Kain was not in the likeness of Adam; ie. In human likeness; but in the likeness of the Snake, as our sages taught.
Just like humanity fell because of a Snake, it must be restored by another Snake. Measure for Measure.
Yakov dealt with Esav cunningly, just as the serpent was cunning (Gen3:1). Yakov, by being smart like the serpent, stole Esav’s authority,although he suffered the consequences. This is alluded to in the verse: “He will bruise your head – ראש(ie.Authority) and you will bruise his heel – עקב (ie. Yakov – יעקב )”(Gn 3:15).
It is written: “In the womb he took his brother by the heel” (Hosea 12:4 ), which means that he lowered him down by the heel, from the place of spiritual authority he was supposed to be.
Serpents and scorpions are terms used to describe chastisement Israel received from G-d, which He implemented by way of Samael:
This means that Yakov is also another Snake. Esav is the Snake of Samael. Yakov is a Holy Snake.
Yakov was loved by his mother because he comes from the seed of the woman; as it is stated in the verse: “I will put enmity… between your seed [Snake] and her seed [the woman]… and you will bruise their heel [Yakov]” (Gn3:15).
The two forces are meant to stand against each other, for it’s written:
“And G-d created the Taninim” [two great serpents] (Gen 1:21); which refers to Yakov and Esav, and “every living creature that moves”; which refers to the levels between them. ‘It is written: “And in the wilderness where thou hast seen how that the Lord thy G-d bare thee as a man doth bear his son in all the way that ye went, until ye came unto this place” (Deuteronomy 1:31). This verse ought surely to run: “And in the wilderness where the Lord thy G-d bare thee”; what is the significance of the words “where thou hast seen”? The answer is as follows. The Holy One led Israel through a terrible wilderness “wherein were fiery serpents and scorpions” (Deuteronomy 8:15); indeed, the most fearful wilderness in the world. Why did He do this? Because in the hour when they left Egypt and increased to the number of sixty myriad souls, the Holy Kingdom was strengthened and stood firm, high above all, and the Moon was illumined, and thus the wicked dominion, the “other side”, was subdued, and the Holy One brought the Israelites out in order to lead them through the terrible wilderness, the very realm and domain of Samael the wicked, in order that the evil power might be broken and the ruler of the regions of darkness be crushed, that it might rear its head no more. Had the Israelites not sinned, the Holy One would have resolved to remove him altogether from the world. Therefore He led them through his very dominion and territory. But when they sinned the serpent stung them many a time, and then was fulfilled that which was written: “He shall bruise thy head (rosh) and thou shalt bruise his heel” (Genesis 3:15) – that is to say, Israel first (be-rosh) bruised his head, but because later they knew not how to guard themselves against him he finally smote them and they all fell dead in the wilderness, and then the other half of the verse was fulfilled: “and thou (i.e. the serpent) shalt bruise his heel”. And forty years long were they chastised by him, which corresponded to the forty lashes of the judges. Therefore it says: “where thou hast seen”. They saw with their own eyes the prince of the desert, a prisoner bound before them, and they took his lot and possession. And so I also separated myself from the haunts of men and departed to dwell in the desert in order to be able better to meditate upon the Torah and to subdue that “other side.” Besides, the words of the Torah can best sink into the soul there in the desert, for there is no light except that which issues from darkness, for when that “other side” is subdued the Holy One is exalted in glory. In fact, there can be no true worship except it issue forth from darkness, and no true good except it proceed from evil. And when a man enters upon an evil way and then forsakes it the Holy One is exalted in glory. Hence the perfection of all things is attained when good and evil are first of all commingled, and then become all good, for there is no good so perfect as that which issues out of evil. The divine Glory is extolled and extended thereby, and therein lies the essence of perfect worship. And as for us, we remained in the desert throughout all the days of the year in order to subdue there that “other side”, but now, when the time for the divine worship from the side of holiness has come, we return to an inhabited place where the worship of the Holy One is carried on. Moreover, now in the season of the New Year the time has come for that serpent to demand justice from the Holy One, and he rules there at present, and therefore we went away from there and are come to an inhabited place.’ -Zohar, Shemoth 183b-184a
Messiah’s Heels Were Loosened:
The bonds on the Messiah’s heels were loosened, as it says, You have loosened my bonds (Psalms 116:16), and as revealed in: A decree He declared it for Joseph… ‘I delivered his shoulder from the burden his palms were loosed from the hod’ (Psalms 81:6-7)
Messiah of the beginning of redemption, namely, Messiah Son of Joseph:… Those who occupy themselves with gathering in the exiles, lighten the afflictions of Messiah Son of Joseph during the period called the Footsteps of Messiah. The decree regarding the death of Messiah Son of Joseph will be nullified by subdivision into small parts, as in the parable recounted in the Midrash: A king became angry with his son and swore to throw a large stone at him. Afterwards, he regretted what he had said, and had compassion on him. In order to fulfill his royal decree nevertheless, he broke up the large stone into many small stones and threw all these at his son one by one (Midrash Tehillim 6:3 in the name of Rabbi Ḥanina). Thus the son was not killed, yet he suffered from the small stones. These are the birth pangs of the Messiah; the suffering will come gradually, together with the nine hundred and ninety-nine footsteps of the Messiah, in such a way that the decree is divided into nine hundred and ninety-nine small parts. In contrast, help will come as hinted in the verse, וְעֵת צָרָה הִיא לְיַעֲקֹב (ve-et tsarah hi le-Ya’aqov), and a time of distress it is for Jacob[from which he will be saved] (Jeremiah 30:7) [this verset is numerically equivalent to 999]” (Rabbi Hillel Rivlin of Shklov in the name of the Gaon of Vilna, Qol ha-Tor 1:4; 1:6).
“And Joseph recognized his brothers but they did not recognize him (Genesis 42:8)—one of the traits of Joseph not only in his own generation, but in every generation. This is the work of the Adversary, who hides the traits of Messiah Son of Joseph so that the heels of Messiah are not recognized and are even belittled because of our many sins. Otherwise, our troubles would already have ended. Were Israel to recognise Joseph, that is, the heels of the Messiah Son of Joseph which is the ingathering of the exiles and so forth, then we would already have been redeemed with a complete redemption…
Your enemies reviled עִקְּבוֹת מְשִׁיחֶךָ (iqvot meshiḥekha), Your anointed one’s steps [lit., heels] (Psalms 89:52)—wherever heels of Messiah are mentioned, they refer to the mission of the first Messiah, Messiah Son of Joseph. As is known, the enemies of G-d and the enemies of Israel cause trouble to the entire process of the beginning of redemption that occurs with the heels of Messiah. In the verse, it states regarding this matter: Your enemies reviled(Psalms 89:52). Our sages have already enumerated all the tribulations that come during the footsteps of Messiah [see BTSotah 49b]. We have no one to lean on except our Father in Heaven and His will that we occupy ourselves with the arousal from below, and stand firmly against all disturbances and taunts. We must act in the spirit of Ethan the Ezrahite [see 1 Kings 5:11], who is our forefather Abraham, and according to a parable of the Gaon, the first Messiah Son of Joseph. The Gaon added the hint:How shall I know that I shall inherit it? (Genesis 15:8). The numerical value of אִירָשֶׁנָּה (irashenah), I shall inherit it, equals מָשִׁיחַ בֶּן יוֹסֶף (Mashiaḥ ben Yosef), Messiah Son of Joseph.
Your anointed one’s heels (Psalms 89:52)—they are called heels for two reasons. First because they come step by step and second because all the special qualities of redemption come like the heels of a person, indirectly, in a curved way, so that impure layers do not fasten themselves securely” (Qol ha-Tor 2:39; 2:103-104).
“The beginning of anything, whether great or small, connected with the Footsteps of Messiah must be by the designated people, that is, the emissaries, messengers of the Above at the beginning of redemption, which will occur with designated deeds, designated activities. The two together will hasten the designated times, that is, the times of the ends of the footstep levels [which number nine hundred and ninety-nine in the sefirah Yesod] that are connected with the beginning of Redemption when the arousal comes from below. The emissaries will begin the deeds and hasten the designated times. This is attested to in the verse, You, may You rise, have mercy on Zion, for it is the hour to pity her, for the fixed time has come (Psalms 102:14). When will this be? For Your servants cherish her stones and on her dust they take pity (ibid., 15), then And the nations will fear the name of YHWH, and all the kings of the earth, Your glory. For YHWH has rebuilt Zion, He is seen in His glory (ibid., 16-17). Our sages, in the Jerusalem Talmud and in Tosefot Yom Tov, revealed that redemption will begin, as in the days of Cyrus, just like the Second Temple, with the permission of the kings of the nations. The Gaon comments [That says of Cyrus, He is my shepherd,] and shall perform all my pleasure: [even saying to Jerusalem, You shall be built; and to the temple, Your foundation shall be laid] (Isaiah 44:28) refers to the revealed end mentioned by our Sages. When will this occur? It will occur when the voice of the turtle-dove is heard and the buds are seen on the land.
LIGHT of Messiah by the heal of Esau:
The Zohar says that when this stone is rejected “the sun turns away his face from the moon, and does not shine upon her.”
Earlier the Zohar says:So it says: AND HIS HAND HAD HOLD ON ESAU’S HEEL , i.e he put his hand on Esau’s heel in order thereby to force him down. According to another explanation, the words “and his hand had hold” imply that he could not escape him entirely, but his hand was still clinging to his brother’s heel. Esoterically speaking, the moon was obscured through the heel of Esau; hence it was necessary to deal with him cunningly, so as to thrust him downwards and make him adhere to the region assigned to him.’ (Zohar 1:138a)
The moon is obscured “through the heel of Esau”, and therefore the stone is rejected “through the heel of Esau” because the sun “turns away his face”.
And to whom does the sun refer: Moses asked: ‘ Shall they remain in pledge for ever?’ God replied: ‘No, only Until the sun appears’ that is, till the coming of the Messiah; for it says, But unto you that fear My name shall the sun of righteousness arise with healing in its wings (Mal.3:20). -(Midrash Rabba Ex. 31:10)
So what does this mean? It points us to Genesis 25:26 : And after that, came forth his brother. And his hand had hold on Esav’s heel, and his name was called Ya’akov. And Yitz’chak was threescore years old when she bore them.
If we take the first letter of each word (a process called Notarikon) starting with the name Ya’akov (Jacob) and ending with Esav (Esau) going backwards we spell the name YESHUA, and if we continue through the next two words we read “Yeshua comes.”
So the moon is obscured in shining the light of Messiah by the heal of Esau.
Now the last letter in YESHUA in the Hebrew is an AYIN and that is the initial letter of the name ESAU in “Esau’s heel”. So if the heal of “Esau” is taken from YESHUA we have “YESHU”. “Yeshu” is a name used in Rabbinic Judaism which refers to the anathema Rabbinic Judaism associates with Yeshua.
Notes : When we ‘speak’ about the Salvation from Hashem in Hebrew it is written always with an Hee on the end (female form, the Hee on the end tells ‘about someone’)…. Exodus_15:2 “Yah is my strength and song, and He (Yah) has become my deliverance (יָהּ וַיְהִי-לִי לִישׁוּעָה – Yah has become my Salvation). He is my Ěl, and I praise Him – Elohim of my father, and I exalt Him. Hee, ancient meaning: arms of a man raised, Look, reveal, breath, sigh…….AYIN, ancient meaning: eye, watch, know, shade……
For Rabbinic Jews is is a acronym for a curse on the name of Yeshua meaning “may the name be blotted out forever”.
But Yeshua said: Behold, your house is forsaken; to you desolate; And I tell you, that you will not see Me here after,until you say,Blessed is He that comes in the Name of YHWH! -(Matt. 23:38-39)
They will say “Blessed is He that comes in the Name of YHWH!” (Ps. 118:26) when they accept the “stone that the builder rejected” (Ps. 118:22). This happens when the AYIN is restored to the name YESHUA, the reversal of the anathema, thus the Messiah, the Sun of Righteousness, will shine his light on the moon, which was obscured by the “heel of Esau”. And when the “heel of Esau” no longer obscures the “Sun of Righteousness” and YESHU is restored to YESHUA, then we can clearly see that “Yeshua (Salvation) comes”!
In the future, when G-d uproots the Kingdom of Edom, he will lower Samael first. It is thus written (Isaiah 24:21): ‘G-d will punish the host of the heights of high’” (cf. Bahir 200). Because “HaShem will punish the host of the high heaven on high, and the kings of the earth upon the earth” (Is 24:21) (cf. Saare Orah 2:9 p. 99).
Inheriting the Land:
Over and over again in the Book of Deuteronomy, Moshe reiterates to us that the purpose of the mitzvot is to inherit the Land of Israel. “And now, O Israel, hearken to the laws and the statutes which I teach you to do, so that you will live and you wi
All come and inherit the Land which Hashem, God of your fathers, gives you” (Deuteronomy 4:1). Again: “You shall ensure to do as Hashem your G-d has commanded you…in the entire way which Hashem your G-d has commanded you, you shall go, so that you will live and it will be well for you and you will prolong your days in the Land which you inherit” (5:28-29). And again: “You shall do the straight and the good in Hashem’s eyes so that it will be well with you, and you will come and inherit the good Land which Hashem has sworn to you fathers” (6:18). And again: “Ensure to do the entire mitzvah which I command you today – so that you will live and multiply and come and inherit the Land which Hashem swore to your fathers” (8:1). And again: “Justice, justice shall you pursue so that you will live and inherit the Land which Hashem your G-d gives you.” (Deut 16:20)
There are dozens more, but we have got the message. The purpose of keeping the mitzvot is to inherit the Land of Israel.
Moshe gives us this message yet again: “You shall keep the entire mitzvah which I command you today so that you will be strengthened, and you will come and inherit the Land to which you are passing across to inherit, and so that you will lengthen your days on the Land which Hashem swore to your fathers to give to them and to their descendants – a Land flowing with milk and honey.” ( Deut 11:8-9)
Moshe continues by describing some of the characteristics of the Land: “Because the Land to which you are coming to inherit – it is not like the land of Egypt which you left, where you would plant your seed and water it on foot like a vegetable garden. The Land to which you are passing over to inherit is a Land of mountains and valleys; you will drink water from the rain of the Heavens; a Land which Hashem your G-d seeks out; the eyes of Hashem your God are always on it, from the beginning of the year until the end of the year.” Deut (11:10-12)
The difference between Egypt and the Land of Israel is that Egypt is well-watered by the River Nile. There is no shortage of water there, no danger of drought, no fear of a catastrophic crop failure due to the land drying up. Israel, by contrast, relies on rain and dew from Heaven. If there is insufficient rain during the winter, then the earth dries up, the crops wither, and people die in the ensuing famine.
Shema: “It will be, if you will diligently hearken to My mitzvot…to love Hashem your G-d and to serve Him with all your heart and all your soul – then I will give the rain of your Land in its appropriate season, the first rain and the last rain, and you will gather your grain, your wine, and your oil….” ( Deut 11:13-14)
Rashi dispels this notion: “‘…where you would…water it on foot’ – in the land of Egypt you would have to bring water from the Nile on foot to water it, so you would have to lose sleep to work; the lowlands were irrigated [by the Nile] but not the highlands, so you would take the water from the lowlands up to the highlands. But in this Land ‘you will drink water from the rain of the Heavens’ – while you sleep in your bed, God will irrigate both the lowlands and the highlands, the exposed areas and the unexposed areas alike” .
Rashi’s commentary here seems to be abstracted from Sifrei Devarim, Eikev 38: “‘it is not like the land of Egypt’ – the land of Egypt drinks from the lowest sources, while the Land of Israel drinks from the highest of sources. In the land of Egypt the lowest drink while the highest do not drink, in the Land of Israel the lowest and the highest both drink. In the land of Egypt the lowest drink and only afterwards the highest, in the Land of Israel the lowest and the highest drink together. In the land of Egypt that which is exposed drinks while that which is unexposed does not drink, in the Land of Israel the exposed and the unexposed both drink. The land of Egypt first drinks and afterwards is planted, the Land of Israel drinks and is planted, is planted and drinks – it drinks every day and is planted every day. The land of Egypt – you have to work it with mattock and axe and lose sleep working it, but if not, it is worthless; but the Land of Israel is different: they sleep soundly in their beds and God Himself sends down rain.”
The Midrash (Mechilta de-Rabbi Shimon bar Yochay Chapter 16), in an exposition about the manna which God would send down day by day from Heaven, gives a parable: “‘…Each day’s portion on its day’ (Exodus 16:4) – Rabbi Shimon says: He gave them ‘each day’s portion on its day’ because of His love for Israel. This can be explained with a parable of a human king who was angry with his son, and said: Never come to see me! Only at the beginning of each year he would provide him with his sustenance. Thus he would have his sustenance for the entire year, but when he collected it he thought: If only I could see my father, and not receive sustenance! When [the father] was reconciled with him, he said: Let him come to me every day and receive his sustenance. The son said: It is worth it for me just so as I will see the king every day! So it was with Israel: because of His love, He gave them their sustenance day by day, so that they would greet the Shechinah [the Divine presence] every day.”
Rebbe Menachem Mendel of Kotzk (1787-1859), perhaps the sternest and harshest and most uncompromising of all the Hassidic masters, used this Midrash to understand the curse that God cast upon the snake in the Garden of Eden: “On your belly you shall walk, and dust you shall eat, all the days of your life” (Genesis 3:14). What a peculiar curse! His sustenance will always be at hand. The snake will never be hungry – is that a curse? Yes, said the Kotzker Rebbe. The snake’s sustenance – dust – is always available. He will never have to search for his food. G-d provides for the whole of His creation – and the snake’s sustenance is such that he will never have to work for it. He will never have a relationship with G-d, never have to pray to God for sustenance.
This is the difference between Egypt and Israel. Egypt has the River Nile to provide it with all the water it needs. Israel depends upon the Heavens to provide water – rain and dew – commensurate with our mitzvot. It is indeed “a Land which Hashem your God seeks out; the eyes of Hashem your God are always on it, from the beginning of the year until the end of the year.” (Deuteronomy 11:12)
On the phrase “…a Land which Hashem your G-d seeks out”, the S’forno (Rabbi Ovadyah S’forno, Italy, c.1470-1550) comments: “He supervises the deeds of those who dwell in it, whether or not they deserve rain. So know this, because it is indeed true.”
And the Malbim (Rabbi Meir Leibush ben Yechiel Michael Weiser, Volhynia, Poland, and Romania, 1809-1879) writes: “The Land is under His supervision, and He does not ‘seek it out’ just once a year; ‘the eyes of Hashem your G-d are always on it’ because the growth of its fruits depends upon constant individual supervision, and this supervision depends upon [humans’] deeds, if they are good or bad.”
And on the phrase “from the beginning of the year until the end of the year”, Rashi, following the Talmud (Rosh ha-Shanah 8a), comments: “From Rosh ha-Shanah, it is decreed how [the year] will end”. And the Ba’al ha-Turim (Rabbi Ya’akov ben Asher, Germany and Spain, c.1275-1343) notes that the word “me-reishit” (“from the beginning of”) contains the same letters as “mi-Tishrei” (“from Tishrei”).
So appropriately for this season, it exhorts us to reject the sin of the spies that brought on us the disasters of the 9th of Av by returning to the Land of Israel. And also appropriately for this season, less than two weeks before Elul, the month of penitence, begins, it combines Torah with the Land of Israel by instructing us, yet again, that the purpose of the mitzvot is that we enter and inherit the Land of Israel.
When the Philistines seized David in Gath (long before he was King David, when he was still a rebel against King Saul), David composed a prayer which would later become the 56th Psalm: “For the Conductor, regarding the far-away silent dove, a Michtam, when the Philistines seized him in Gath…”. The “far-away silent dove” was David himself, far away from the Land of Israel, and when surrounded by the Philistines who sought to kill him, was forced to be as a silent dove (Rashi, Radak, and Metzudat David ad. loc.).
David concluded his prayer by thanking God: “Because You have rescued my soul from death, indeed my feet from stumbling, to walk before G-d in the Light of Life” (Psalms 56:14). On the phrase “to walk before G-d in the Light of Life”, the Radak (Rabbi David Kimchi, France, c.1160-c.1235) says simply: “‘to walk before God’ – this means the Land of Israel; ‘in the Light of Life’ – this means the Garden of Eden”.
The Talmud tells us that “the Garden of Eden is called ‘Life’, as it says ‘…I will walk before God in the Land of Life’ (Psalms 116:9)… The Land of Israel is called ‘Life’, as it says ‘I will bestow splendour upon the Land of Life’ (Ezekiel 26:20)” (Avot de-Rabbi Natan 34:11).
To return to the Land of Israel – to return to the Garden of Eden. To rectify the sin of the spies – to rectify the sin of Adam. The one leads to the other, the one is bound up with the other.
EIKEV Parsha -By Rabbi Avraham Greenbaum
THE BOOK & THE SWORD; THE LOAF & THE STICK
The Midrash on Parshas EIKEV teaches: “The Book and the Sword descended from heaven entwined together; the Loaf and the Rod descended from heaven entwined together” (Sifri). The Book — the Torah — brings blessing to the world if we observe it; but if not, a Sword is attached that wreaks the vengeance of the Covenant. The Loaf of Bread, the “staff of life”, is given as G-d’s blessing when we keep the Torah, but if we stray, the struggles of making a living can turn into a painful rod of punishment.
This Midrash expresses the conditional nature of G-d’s Covenant with Israel, a central theme in Eikev and one that appears with increasing emphasis as we advance through Deuteronomy. Eikev begins with the rich blessings and benefits that are the reward for keeping the laws of the Torah. Yet in the course of the parshah, Moses brings out in numerous different ways that these blessings and benefits may not be taken for granted: long-term possession of the Land of Israel and enjoyment of its blessings are strictly contingent upon proper observance of the Covenant on our part. This is clearly stated at the climax of the parshah (Deuteronomy 11:13-21), recited every day, night and morning, as the second paragraph of the SHEMA. “If you will surely listen. I will give the rain of your land in its time. and you will eat and be satisfied. But if you go astray. you will quickly be lost from the good land that HaShem is giving you.”
G-d wants that the benefits and blessings should truly be ours — that we should have them not as a free gift which the recipient does not appreciate and which embarrasses him, but rather as something we have earned through our own efforts in the face of challenges and difficulties. G-d therefore sends many trials in life, and sometimes takes us through the very wilderness “in order to chastise you, to test you, to know what is in your heart and whether you will observe His commandments or not” (Deut. 8:2). We are here to learn a deep lesson that we have to know not just in our minds but within our very hearts. The lesson is, “that just as a man chastises his son [out of love] so HaShem your G-d chastises you” (ibid. 4. 5). We have to learn and know in our hearts that any suffering we endure and all the obstacles in our path are sent not because G-d wants to throw us down but rather because He wants us to strive harder to get up, in order to come to greater good.
THE BLESSED LAND
The ultimate state of benefit and goodness is expressed in the Torah as Israel living securely in their own land “from the river to the sea” (Deut. 11:24), observing the Torah and enjoying all the blessings of the land. The rectified Land of Israel of this world is to be the earthly replica of the essential Land of Israel, which is the Land of the Living inherited forever by the meek and righteous in the World to Come.
Nowhere in the Torah is there greater praise of the holy Land of Israel than throughout our parshah of Eikev. It is “a good land, a land of streams of water, springs and deep sources emerging in the valleys and in the mountains. A land of wheat and barley and vines and fig trees and pomegranates, a land of oily olives and date-honey. A land in which you will eat bread not in poverty — you will not lack anything in it: it is a land whose stones are iron and from whose mountains you will hew copper. And you will eat and be satisfied and bless HaShem your G-d over the good land He has given you” (Deut. 8:7-10).
“For the land to which you are coming in order to inherit it is not like the land of Egypt which you left, where you sow your seed and water the land on foot like a vegetable garden. But the land that you are passing over to inherit is a land of mountains and valleys; it drinks water according to the rain of the heavens. It is a land that HaShem your G-d seeks; the eyes of HaShem your G-d are always on it from the beginning of the year to the end of the year” (Deut. 11:10-12).
The actual country of Israel is one of exquisite beauty and grace, with its ever-changing landscape of mountains, hills and valleys and plains. The entire country is a tiny part of the entire earth, yet nothing is lacking, from the ski slopes of Mount Hermon to the arid Negev desert. The seven fruits for which Israel is particularly praised are all of exceptional nutritional value as well as providing numerous other benefits. Almost every other conceivable variety of fruits, vegetables and spices also grows somewhere in Israel. Why so many different species all grow so well in this tiny land is explained in the Midrash, which teaches that subterranean energy channels emanate from the “Foundation Stone” on the Temple Mount, the source of all creation, spreading throughout Israel, and fanning out from there to all parts of the world. Each channel has the power to stimulate a particular species. If people knew the exact location of these subterranean channels, they would be able to grow any kind of tree or plant they wanted (Kohelet Rabbah 2:7; see Rabbi Nachman’s Wisdom p. 167).
The key difference between Israel and Egypt, which represents all other lands, lies in the water economy, which is the key to agriculture and therefore to the whole economy. In Egypt, the main source of water is the Nile, whose annual rise is one of the fixed regularities of nature. For the farmer in Egypt, making a living is less of a trial of faith. He knows when the river can be expected to rise, and he knows it is up to him to put in the “foot-work”, carrying water from field to field to irrigate his crops so as to produce food. It is easy for him to come to believe that everything works according to the laws of nature, and that his own “foot-work” (operating the natural causes) is what “produces” his food and livelihood.
Israel’s precarious dependence on rain from heaven for its water supply makes it harder to fall into the error of believing that we single-handedly “produce” our own livelihood through our own material efforts. We depend on G-d. No matter how efficiently we till our fields, if the rains don’t come from heaven, we will not be able to produce anything. The rainfall in the Land of Israel is temperamental! Whether the rains fall sparsely or in abundance does not depend on anything we can do on the material plane. Rather, it represents G-d’s response to our efforts on the moral and spiritual planes of our lives. The rainfall and everything else in Israel are subject to G-d’s direct supervision in every detail, and thus, “the eyes of HaShem your G-d are always on it from the beginning of the year to the end of the year”.
The purpose of being in the Land of Israel is to live in a state of closeness and interactivity with G-d, understanding that in everything we do in this world we are “partners” with Him. We are here to earn the goodness we enjoy through our own efforts, but we must understand that our efforts can only succeed when they are in alignment with His will as expressed in the Torah. It is a dangerous sin to believe that “my power and the strength of my hand have made for me all this prosperity” (Deut. 8:17). On the contrary, it is necessary to remember always that “It is He who gives you the power to produce prosperity” (ibid. v.18).
WHAT DOES G-D ASK OF YOU?
In parshas Eikev one of the main focuses of Moses’ reproof is the sin of the Golden Calf. This represents the exact opposite of the relationship with wealth and prosperity that G-d wants in the rectified Land of Israel. The sin of the Golden Calf represents the pursuit of material prosperity and pleasure for their own sake. Putting their own strength, power and pleasure at the center of the world drives men into forgetfulness: man forgets G-d.
G-d wants man to be blessed with material wealth not for its own sake, but because when his needs are provided he can better devote himself to the pursuit of the knowledge of G-d and His Torah. In the rectified Land of Israel, prosperity leads to . “And you shall eat and be satisfied and bless HaShem your G-d” (Deut. 8:10).
This verse contains the commandment to bless G-d after eating, from which the sages also derived the obligation to bless Him before eating or partaking of other material pleasures. The blessing before and after eating elevates it from the level of a mere physical function to an act of service that brings us closer to G-d by enhancing our awareness of His hand in providing our livelihood.
The essence of what G-d asks of us, as expressed in our parshah, is to seek awareness and knowledge of G-d in all the different aspects of our lives. “And now, Israel, what (MAH) does HaShem your G-d ask of you except to revere HaShem your G-d, to go in all His ways, to love Him and to serve HaShem your G-d with all your heart and with all your soul” (Deut. 10:12).
The Rabbis taught that what G-d asks of us — MAH — is actually ME’AH, “one hundred”, alluding to the one hundred blessings that make up the daily order of our prayers (the morning blessings, the blessings before and after food and the thrice-repeated 18 blessings of the Amidah standing prayer). By regularly blessing G-d throughout the day and praying to Him for all the different specifics in our lives, we heighten our consciousness of His active involvement in every area of our lives. This is how we overcome “forgetfulness”.
Shabbat Shalom!!! – Rabbi Avraham Yehoshua Greenbaum
Haftarat Ekev – ‘On the heel’ (Isaiah 49:14-51:3)
This week’s haftarah Portion:
But Zion said, “HaShem has forsaken me, and my L-rd has forgotten me.” “Can a woman forget her nursing child, and not have compassion on the son of her womb? Surely they may forget, Yet I will not forget you. See, I have inscribed you on the palms of My hands; your walls are continually before Me… as I live,” says HaShem.
Isaiah 49:14-16; 18b
…..but only awe for the One who promised our father Abraham: I will bless those that bless you, I will curse those who curse you… – Genesis 12:3
But thus says HaShem: “Even the captives of the mighty shall be taken away, and the prey of the terrible be delivered; for I will contend with him who contends with you, and I will save your children. I will feed those who oppress you with their own flesh, and they shall be drunk with their own blood as with sweet wine. All flesh shall know that I, HaShem, am your Savior, and your Redeemer, the Mighty One of Jacob.” -Isaiah 46:25-26
.And All flesh will know that Ancient Holy one of Israel is our Savior, Redeemer, the Mighty One of Jacob. HaShem Moshiecha v’Go’alecha Avir Yaakov –Embedded in these titles is our Master’s Name: Yeshua the Redeemer (“Moshiecha” ( Our Savior ) shares the same root as the root for “Yeshua”).
Blessed art Thou, HaShem, Who brings forth the Manifestation of Salvation. ( Baruch Atah HaShem, matzmiach keren Yeshuah )
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) .
We will Welcome the son of David on Mount Zion, Jerusalem.
[ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ] – Gaddi, President, BeitYaaqov International.
Gaddi – President
A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach