Terumah – Offering – And Offering may be described as the elevation of Shekinah(Glory) upward towards the heavens above, especially uniting with bridegroom
–According to the Zohar, there is a Lower Shechina, which is Malchut ( Kingdom) and the Higher Shechina, which is BINAH ( i.e Understanding ). As a groom exults in the bride. Groom and bride allude to Zeir Anpin and Malchut.
– Behind the rivers of “KUSH from the house of Israel, Efrayim is brining “his offerings” through reconciliation with Judah onto the Holy Mountain on earth below under the divine mandate of Mashiach ben Yosef
The Nineteenth reading from the Torah is named Terumah (?????). the Most High commanded Moses to “Tell the sons of Israel to ( take) a contribution for Me.” (Exodus 25:2) . Terumah refers to a certain type of offering dedicated to the Temple, like a tithe or first fruits offering. To provide for the materials, G-d told Moses to collect them from willing Israelites. And it speaks about the contribution is for the building of a holy place / Mishkan (Tabernacle).
The Eternal One spoke to Moses, saying: “Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved.” – Exodus 25:1-2
- G-d asks the Children of Israel to donate gifts (t’rumah) for the building of the Tabernacle so that G-d may “dwell among them.” ( Exodus 25:1-9)
- Instructions for the construction of the Ark, table, and menorah are provided. ( Exodus 25:10-40)
- Detailed directions are given on how to build the Tabernacle. ( Exodus 26:1-27:19)
From the studies of Mishpatim, we see many list of “civil commandments” and also it defines relationships between Man and G-d, Man and Man, Man and the Land, and Man and Property.
In this Torah Portion,We will learn the commands concerning the Tabernacle ( mish’kan), and a deeply hidden concepts involved in which it can explore the mysteries of G-d and His creation. The Terumah word means “Heave Offering” describing the elevation of the Shekinah upward towards heavens above, especially uniting with bridegroom.
The Hebrew word, t’rumah, from the root resh, vav, mem “rum,” “to be exalted,” “to be uplifted,” means: to be lifted out and set apart for a higher purpose. It is often translated as offering of the heart. The Sfat Emet teaches: “…Each one of Israel has a particular portion within Torah, yet it is also Torah that joins all our souls together. That is why Torah is called ‘perfect, restoring the soul’ (Psalms. 19:8). We become one through the power of Torah; it is ‘an inheritance of the assembly of Jacob’ ( Deuteronomy 33:4). The same was true of the building of the Mishkan. Each one gave his own offering, but they were all joined together by the Mishkan, until they became one. Only then did they merit Shekhinah’s presence.” [Rabbi Yehuda Alter of Ger, the Sfat Emet, Rabbi Green, ed., 121].
Zohar writings: “And Hashem spoke to Moses, saying, ‘Speak to the children of Yisrael that they bring Me an offering, of every man whose heart prompts him…‘” (Exodus 25:1-2). Rabbi Chiya opened the discussion saying, “For Yah has chosen Jacob to Himself, Yisrael for His peculiar possession” (psalms 135:4). How beloved are Yisrael before the Holy One, blessed be He, who desires them, and wants to be attached to them and connect Himself with them to make them a single nation in the world, as it is written, “And what one nation in the earth is like Your people Yisrael?” (II Shmuel 7:23). They wanted Him and were attached to Him, as it says, “For Yah has chosen Jacob to Himself” and, “For Hashem’s portion is His people” (Deuteronomy 32:9). He gave ministers and officers to the other nations and took Yisrael to His part.
“of every man whose heart maketh him willing ye shall take My offering” (Exodus 25:2). From this we learn that the gift comes from the heart of the Israelite person. But first, for the building of the shrine itself, all is done as Terumah-offering from the generosity of the hearts. In reference to this, it is written, “That they bring Me an offering, of every man”, MEANING one called ‘man’ who has overcome his inclination, for whoever overcomes his inclination is called ‘man’. “Whose heart prompts him”: HE QUESTIONS, What does “whose heart prompts him” mean? HE ANSWERS, Rather that the Holy One, blessed be He, takes pleasure in him, as it is written, “Of You my heart has said” (Tehilim 27:8); “the strength of my heart” (Tehilim 73:26), “of a merry heart” (Mishlei 15:15) and “His heart was merry” (Ruth 3:7). They all refer to the Holy One, blessed be He, MEANING THE HEART OF THE HOLY ONE, BLESSED BE HE, THAT IS, HIS GOODWILL. Here also, “Whose heart prompts him” IS THE HEART OF THE HOLY ONE, BLESSED BE HE. From Him “shall you take My offering,” because there is where THE HOLY ONE, BLESSED BE HE is found, FOR HE DWELLS IN HIM and in no other place.
The ark of the covenant was at the heart of the Tabernacle. As such, it corresponds to the heart of man. In Jeremiah 31:33, He said He would establish a new covenant with His people Israel. He would change their hearts by writing His Torah on them: “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My Torah within them and on their heart I will write it; and I will be their G-d, and they shall be My people.” -Jeremiah 31:33
So too the Torah is to be placed in our hearts. The prophet Ezekiel promises that in the process of redemption under the divine mandate mandate of Mashiach ben Yosef : Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. –Ezekiel 36:26
The Sages said: “G-d requires the heart, as it is written, ‘The Lord sees into the heart’ (I Samuel. 16:7).” In other words, a person should subordinate his heart and subdue it, whenever his heart gets in the way of choosing the good. Likewise, the righteous who succeed in choosing the good are said to have “their heart under their control” (Gen. Rabbah 34.10); and the truly wise person is said to be “wise of heart,” a wise person who makes his wisdom rule over his heart.
“I dwell on high, in holiness; yet with the contrite and the lowly in spirit.” – Isaiah. 57:15:
Yeshua Greatest Commandment’s:
And you shall love the Lord your G-d with all your heart, and with all your soul, and with all your might. In the Torah, we are told: Deuteronomy 6:5 – And you will love the Lord thy G-d with all thy heart, and with all thy soul, and with all thy might. – Matthew 22:37
“I am giving you a new command: that you keep on loving each other. In the same way that I have loved you, you are also to keep on loving each other. – John 13:34
It may be described as follows: Heart,Soul/Mind and Might
- Heart: emotionally, through prayer according to will and purpose of Most High – But you, when you pray, go into your room, close the door, and pray to your Father in secret. Your Father, who sees what is done in secret, will reward you. – Matthew 6 :6
- Soul/Mind: Mediating Torah days and nights –Yes, keep this book of the Torah on your lips, and meditate on it day and night, so that you will take care to act according to everything written in it. Then your undertakings will prosper, and you will succeed. – Joshua 1:8 –But as soon as night fell, the brothers sent Sha’ul and Sila off to Berea. As soon as they arrived, they went to the synagogue. Now the people here were of nobler character than the ones in Thessalonica; they eagerly welcomed the message, checking the Tanakh every day to see if the things Sha’ul was saying were true. –Acts 17:10-11
They continued faithfully in the teaching of the emissaries, in fellowship, in breaking bread and in the prayers. – Acts 2 : 42
…but we will give ourselves up to prayer and the ministry of the word. -Acts 6:4
- Might ( i.e Strength): In Action following the Torah’s commands , giving tithe’s and performing acts of kindness toward others.
-If someone has worldly possessions and sees his brother in need, yet closes his heart against him, how can he be loving G-d? Children, let us love not with words and talk, but with actions and in reality! – 1 John 3 : 17
Therefore when you perform acts of charity ……..– Matthew 6 : 2
And this I pray, that your charity may more and more abound in knowledge, and in all understanding: – Philippians 1:9
Each should give according to what he has decided in his heart, not grudgingly or under compulsion, for G-d loves a cheerful giver -II Corinthians 9:7
“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” –Luke 6:38
Antigonus of Socho, the disciple of Shimon HaTzaddik, said: “Do not be like servants who serve their master for the sake of receiving a reward, but rather be like servants who serve their master without the intent of receiving a reward” (Perkei Avoth 1:3).
Rashi therefore wrote: “ ‘Let them take for Me a terumah’ – for the sake of My Name,” for man should engage in Torah study without awaiting reward. The terumah contributes to leromem (elevating) man, and the Torah enables him to serve Hashem for the sake of His Name only.
Our Rabbis taught: “Four things require strength, namely, [study of] the Torah, good deeds, praying, and one’s worldly occupation. Whence do we know this of Torah and good deeds? Because it says, Only be strong and very courageous to observe to do according to all the law. Be strong in Torah.” -(Brachot 32b)
“For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it – Luke 9 : 24
However if a person experiences suffering, he should not rebel against G-d, for he knows that “the L-RD punishes the one He loves” (Proverbs 3:12) and that “the L-RD desired to oppress him” (Isaiah 53:10).
In Zohar Writings: “That they bring Me an offering” (Shemot 25:2). Here is the unification of above, ZEIR ANPIN, and of below, MALCHUT( Kingdom), under one principle. BECAUSE ‘ME’ IS ZEIR ANPIN AND ‘AN OFFERING’ IS MALCHUT (i. e Kingdom ). It is not written, ‘that they bring an offering,’ but rather “that they bring Me an offering”. From there, you “shall take My offering.” Happy is the portion of Yisrael, and happy are they all that merited this.
The conduct of Zeir Anpin is also called Israel (?????), and the conduct of Malchut is also called Rachel (???). Zeir Anpin possesses another quality called Jacob (????) and Malchut too possesses another quality called Leah. The GR”A explains (i.e Likutei HaGR’’A, end of Sifra D’Tzniuta.) that the reason for these two aspects of Rachel and Leah in Malchut is because there are two aspects of G_d’s kingdom. One aspect is our acceptance of the yoke of his kingdom willingly and faithfully without the force of miracles, as stated, “Say Malchut before me in order that you coronate me as your King.” This is the ultimate goal of our service of G_d and is called Rachel. The second aspect is the revelation of His kingdom by force of miracles, as in the exodus from Egypt, and as will come about in the future. This aspect displays G_d’s splendor, yet he is called, “Humble” for, “Wherever His greatness is, so is His humility.” This aspect is called Leah.
According to the Zohar, there is a Lower Shechina, which is Malchut ( Kingdom) and the Higher Shechina, which is BINAH ( i.e Understanding ). As a groom exults in the bride. Groom and bride allude to Zeir Anpin and malchut.
Then I heard what sounded like the roar of a huge crowd, like the sound of rushing waters, like loud peals of thunder, saying, “Halleluyah! Adonai, G-d of heaven’s armies, has begun his reign! “Let us rejoice and be glad! Let us give him the glory! For the time has come for the wedding of the Lamb,and his Bride has prepared herself — fine linen, bright and clean has been given her to wear.”
(“Fine linen” means the righteous deeds of G-d’s people.) The angel said to me, “Write: ‘How blessed are those who have been invited to the Wedding feast of the Lamb!’” Then he added, “These are G-d’s very words.” – Revelation 19:6-9
But seek ye first the Kingdom of G-d [i.e., Malchut], and his righteousness [i. e path of the heavenly Tzaddik], and all these things shall be added unto you. – Matthew 6:33
Have no fear, little flock, for your Father has resolved to give you the Kingdom! – Luke 12:32
from the book of Isaiah 60:22 tells us that the L-RD will either “hasten” the Kingdom, or let it come about “in its [due] time”, all depending on the requirement of repentance under the divine mandate of Mashiach ben Yosef (Deuteronomy. 30:1-6.)
This Kingdom offer began in the days of Yochanan the immerser (John the Baptist), Yochanan had been announcing, “Repent you of your lives, for the Kingdom of Heaven is near to come” (Matthew. 3:2) And as soon as his work began, Y’shua proclaimed, “Turn you, turn you, in repentance: for the Kingdom of Heaven is near.”(Matthew. 4:17 ; Mark. 1:14-15) . David Bivin and Roy Blizzard Jr. correctly point out that the Hebrew word “karav” brq means “to come up to and be with,” or “to be where something or someone else is.”; “It’s here! It has arrived!” . An example of its usage may be seen in II Kings. 16:12 where we read “…and the king drew near (brqyv) to the altar…” meaning he was right there at the altar. Kingdom was right there, available, if they would just repent.
In truth, the phrase “Kingdom of G-d” is a variation of the phrase in the book of Old Testament) “Kingdom of YHWH” (1 Chronicle. 28:5; II Chronicle. 13:8) a term used to describe the Kingdom of Israel. After understanding the “Kingdom of G-d” with the Messiah for forty days (Acts 1:3) the disciples wanted to know if the Kingdom would be restored to Israel “at this time”, Y’shua answers that it is not for them to know the time (Acts 1:6-7). The truth is that the Kingdom of G-d/Heaven is the restored Kingdom of Israel ( Jeremiah. 23:5-6; Isaiah. 9:6-7; 11 with I Chronicles. 28:5; II Chronicles 13:8.)
Therefore, I tell you that the Kingdom of G-d will be taken away from you and given to the kind of people ( i.e nation) that will produce its fruit!” – Matthew. 21:43
And it tells us that the Kingdom would be taken from those to whom Y’shua was speaking and given “to a nation” bearing its fruits (the fruits being repentance, “Turn from your sins to G-d, for the Kingdom of Heaven is near!” Matthew. 3:2, 8) the words “to a nation” in the Aramaic is L’AM meaning “to a people” i.e. another generation . “If those ordinances depart From before Me, says the Lord, Then the seed of Israel shall also cease From being a nation before Me forever.” – Jeremiah 31 : 36
nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of G-d is within you.” -Luke 17:21
Kingdom Rejected – Corporeal repentance did not occur
Moreover, I tell you that many will come from the east and from the west to take their places at the feast in the Kingdom of Heaven with Avraham, Yitz’chak and Ya‘akov. But those born for the Kingdom will be thrown outside in the dark, where people will wail and grind their teeth!” -Matthew 8:11-12
This Kingdom offer seems to have continued throughout the entire period of the days of Apostles. ” Rabbi Shaul called the leaders of the Jews together… to whom he explained and solemnly testified of the Kingdom of G-d, persuading them concerning Yeshua…” (Acts 28:17, 23). Once again a corporate repentance did not occur “… some disbelieved. So they did not agree among themselves.” (Acts 28: 24 -25). At this time Rabbi Shaul made known that the Kingdom offer had ended saying “…the salvation of G-d has been sent to the Gentiles, and they will hear it!” (Acts. 28:28) and it echoes in the book of romans ( Romans 11:11 ) “…to provoke them [Israel] to jealousy, salvation has been sent to the Gentiles.”
I say then, Have they stumbled that they should fall? G-d forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness. – Romans 11 : 11 – 12
Blessings for the House of Jacob ,As Above So Below – Malchut (Kingdom ):
Suffering Jews: This suffering may be compared in the book of Psalm 44 which speaks of exiled Israel’s suffering, not as punishment, but as suffering for the sake of G-d’s name. The present stumbling of these Jews is a blessing, not a curse (its speaks about G-d’s deep knowledge and wisdom) as it brings salvation to gentiles and provokes unbelieving Israel to reconsider. The Jews who do not yet accept Yeshua, have not permanently fallen, according to Rabbi Shaul, but are “stumbling.” They are still considering his message about Yeshua, but wavering. Their faith is “weak” in that they are missing the “goal” of Torah (Romans 10:4), by not accepting Yeshua as heavenly tzaddik. Because of disobedience of Jews, Gentiles are benefited.
GOAL of TORAH:
a) To Listen and Obey the Voice of Most High ( i.e divine mandate of Mashiach ben Yosef as we love to call as Yeshua our mashiach)
b) Gathered his lost children and be conformed to the exact image of messiah / Image of Elohim
if you obey the voice of ???? your Elohim (Messiah Ben Yoseph, the Divinely authorized Teacher of the Torah of HaShem for Ephraim!), to guard His commands and His laws which are written in this Book of the Torah, if you turn back to ???? your Elohim with all your heart and with all your being. – Deuteronomy 30 : 10
Re-union in the hand of G-d: RABBI MALBIM On EZEKIEL 37 : The full name of the MALBIM was Meir Leib ben Yechiel Michael [Weiser], but he is called “MALBIM” for short. He lived in 1809-1879 CE. The Malbim comments : [In Ezekiel 37:16, Ezekiel was told to take one stick, FOR JUDAH. Ezekeil was then told to take ANOTHER STICK, FOR JOSEPH. Ezekiel was told in Ezekiel 37:17 to join the two sticks together. THEY SHALL BECOME ONE IN THINE HAND. The two sticks (representing Judah and Joseph) were to first become one in the hand of Ezekiel. In Ezekiel 37:19 G-d says that the two sticks SHALL BE ONE IN MINE HAND.]
The Messiah son of Yoseph will be the leader of the Lost Ten Tribes. The MESSIAH SON OF YOSEPH was to appear before the MESSIAH SON OF DAVID. As Rabbi Yitzchak Ginsburgh states, prior to the establishment of the Kingdom of G-d, Messiah ben Yoseph, “will rectify certain aspects of reality in preparation for the advent of Messiah ben David.” Midrash Rabbah does say that Messiah ben Yoseph receives the kingdom before Messiah ben David does.
Notes from Mr.Ariel, Jew ( thewatchmenfromisrael) : In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old. -Isaiah 63:9 – In the HaBerith HaChadashah Scriptures ‘the Messenger of His Presence’ is Messiah Ben Yoseph. by many also called Tzaddik Yeshuah Rabbeinu. As a matter the HaBerith HaChadashah Scriptures are an ‘extension’ from what our Sages (Jewish) are teaching about Messiah Ben Yosef…… in His ‘job’ ‘to gather the Lost sheep of Israel…..’
Now he didn’t speak this way on his own initiative; rather, since he was cohen gadol that year, he was prophesying that Yeshua was about to die on behalf of the nation, and not for the nation alone, but so that he might gather into one the scattered children of G-d – John 11 : 51 – 53
Messiah Ben Yoseph said:
….. but rather go to the lost sheep of the house of Yisrael – Matthew 10 :6
And He answering, said, “I was not sent except to the lost sheep of the house of Yisrael “-Matthew 15:24
Jews who do not yet believe in Yeshua as heavenly Tzaddik, may appear to be their “enemies,” but are actually suffering in the service of gentile’s ( i.e especially lost tribes of Israel ) salvation.
Rabbi Shaul Writings in the book of Romans: As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father’s sakes. – Romans 11 : 28
Yeshua Words: But I say to you, love your enemies, ……- Matthew 5 : 44
Rabbi Shaul explains how current unbelief has come to pass as part of a merciful G-d’s plan of using the hardening of some of Israel, in order to bring salvation to the gentiles, which in turn should lead more of Israel into accepting of divine mandate of Mashiach ben Yosef as we love to call as Yeshua our Mashiach . Rabbi Shaul states that even though blessings come to the world from this acceptance of Tzaddik Yeshua on the part of but a portion of Israel, there will be even greater great blessings when more of Israel comes to faith.
Regarding The work of Suffering Messiah – brings atonement, mercy and Peace to the House of Israel from Most High: The figure of Messiah is seen in the context of atoning Priest and triumphant King: As a heavenly Tzaddik Yeshua represent’s suffering servant as referring to Messiah ben Yosef. Yeshua’s work, being the shed blood of the Divine heavenly Tzaddik, effected a “permanent” atonement in above mishkyan for those who trust ( Lost souls of Israel) in him ( Voice of Most High ) and walk in the way of Torah. G-d himself providing atonement/salvation, only achieves its heavenly result, when carried out in physical action on earth (i.e., from the heavenlies to be the Yom Kippur sacrifice).
In the Torah classic, Derech Hashem (“The Way of G-d” by Rabbi Moshe Chaim Luzzatto) the author states:
… suffering and pain may be imposed on a tzaddik (righteous person) as an atonement for his entire generation. This tzaddik must then accept this suffering with love for the benefit of his generation, just as he accepts the suffering imposed upon him for his own sake. In doing so, he benefits his generation by atoning for it, and at the same time is himself elevated to a very great degree.
Such suffering also includes cases where a tzaddik suffers because his entire generation deserves great punishments, bordering on annihilation, but is spared via the tzaddik’s suffering. In atoning for his generation through his suffering, this tzaddik saves these people in this world and also greatly benefits them in the World-to-Come.
In addition, there is a special higher type of suffering that comes to a tzaddik who is even greater and more highly perfected than the ones discussed above. This suffering comes to provide the help necessary to bring about the chain of events leading to the ultimate perfection of mankind as a whole.
… Beyond that, the merit and power of these tzaddikim is also increased because of such suffering, and this gives them even greater ability to rectify the damage of others. They can therefore not only rectify their own generation, but can also correct all the spiritual damage done from the beginning, from the time of the very first sinners.
Very Important Note: Rabbi Shaul warns gentiles, not to boast againt the natural branches (the Jews) as G-d can easily cast out the gentiles to put them back in. As Rabbi Shaul teaches in Romans, there is always a remnant of faithful Jews, and in the end, all of Israel will be saved. Scripture’s speaks about the end of days that all the gentiles will come into the faith of Israel, and his Jewish Messiah.
Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. -Zechariah 8:23
Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. -Isaiah 54:2,3
Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. –Deuteronomy 32:43
Olive Tree Parable of Romans 11. and that that wild branches (Gentiles) were grafted into the natural olive tree, but that at some point in the future, the natural branches would be grafted into their own olive tree. This concept of unity between Jews and Gentiles in the one body as a unity. which Rabbi Shaul describes as a mystery “which was in the past concealed but now revealed” (Ephesians. 3:3-6 & Colissions. 1: 19-26)
The Zohar directly associates Daniel 7:13 with the Messiah who will establish the Kingdom of G-d: Soncino Zohar, Bereshith, Section 1, Page 145b – R. Hiya then followed with a discourse on the verse: I wisdom dwell with prudence, and find out knowledge of devices (Prov. VIII, 12). ‘ “Wisdom” here’, he said, ‘alludes to the Community of Israel; “prudence” signifies Jacob, the prudent man; and “knowledge of devices” alludes to Isaac, who used devices for the purpose of blessing Esau. But since wisdom allied itself with Jacob, who was possessed of prudence, it was he who was blessed by his father, so that all those blessings rested on him and are fulfilled in him and in his descendants to all eternity. Some have been fulfilled in this world, and the rest will be fulfilled on the advent of the Messiah, when Israel will be one nation on earth and one people of the Holy One, blessed be He. So Scripture says: “And I will make them one nation on earth” (Ezekiel. XXXVII, 22). And they will exercise dominion both on high and here below, as it is written: “And, behold, there came with the clouds of heaven one like unto a son of man” (Dan. VII, 13), alluding to the Messiah, concerning whom it is also written: “And in the days of those kings shall the G-d of heaven set up a kingdom, etc.” (Ibid. II, 44). Hence Jacob desired that the blessings should be reserved for that future time, and did not take them up immediately.
Judge the Mount of Esau- Then Kingdom Shall be the Lord
Then Yeshua told them, “I tell you the truth, if you have faith and don’t doubt, you can do things like this and much more. You can even say to this mountain, ‘May you be lifted up and thrown into the sea,’ and it will happen. – Matthew 21 : 21
The following text indicates that Jacob’s words to Esau, about meeting him at “Mount Seir” were actually prophetic:
Midrash Rabbah, Genesis 78:14 – Until I come unto my Lord Unto Seir ( Genesis XXXIII, I4). R. Abbahu said: We have searched the whole Scriptures and do not find that Jacob ever went to Esau to the mountain of Seir. Is it then possible that Jacob, the truthful, should deceive him? But when would he come to him? In the Messianic era: And saviours shall come up on Mount Zion to judge the mount of Esau, etc. (Obadiah 1:21).
Midrash Rabbah – Deuteronomy I:20 – 20. When Esau and Jacob met, the former said, ‘Jacob, my brother, let us two walk together in this world as one.’ Jacob replied: ’ Let my lord, I pray thee, pass over before his servant’ (Genesis 33:14). What is the meaning of ‘ Let… pass over ‘? Do you enjoy your world first. What is the meaning of, And I will journey on gently, according to the pace of the cattle that are before me… and according to the pace of the children. Jacob said to Esau: ‘ I have yet to raise up Hananiah, Mishael, and Azariah,’ of whom Scripture says, Children in whom was no blemish (Daniel 1:4). Another explanation: He said to him: ‘I have yet to raise up the Messiah,’ of whom it is written, For a child is born to us (Isaiah 9:5). Until I come unto my Lord unto Seir (Genesis 33:14). R. Samuel b. Nahman said: We have searched all the Scriptures and we have nowhere found [it stated] that Jacob ever came together with Esau at Seir. What then is the meaning of, ‘ Unto Seir’ ? Jacob [meant] to say to him: ‘ I have yet to raise up judges and saviours to exact punishment from you.’ Whence this? For it is said, And saviours shall come up on mount Zion to judge the mount of Esau (Obadiah 1:21). Israel asked God: ‘Master of the Universe, how long shall we remain subjected to him? ‘ He replied: ‘ Until the day comes of which it is written, There shall step forth a star out of Jacob and a sceptre shall rise out of Israel (Numbers 24:17); when a star shall step forth from Jacob and devour the stubble of Esau.’ (Whence this? For it is said, And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them and devour them; and there shall not be any remaining of the house of Esau ( Obadiah 1:18 ) G-d said: ‘At that time I will cause my kingdom to shine forth and I will reign over them,’ as it is said, And saviours shall come up on Mount Zion, to judge the mount of Esau; and the kingdom shall be the Lord’s .
I Kings 5:26 – 6:13
This week’s Torah portion, Terumah, begins with this instruction to bring gifts for use in the construction of the mishkan, the portable sanctuary intended to be a dwelling-place for G-d. Terumah, the name of the Torah portion, is usually translated as “gifts.” “G-d and Torah are one,” says the Zohar — so if we study Torah, and bring Torah into ourselves, then we are also bringing G-d Terumah, he said, means more than simply gifts. The word terumah can be de constructed, the letters rearranged, into ???? ? / “Torah Mem” — the Torah of forty. The Zohar also teaches that G-d, Torah, and Israel are one, which is to say: we, and G-d, and G-d’s Name as expressed in Torah, are all part of the same unity.
The Sages name this portion t’rumah? What does t’rumah really mean? The root of t’rumah is rum [resh-vav-mem]. This root verb means “to lift up.” The first usage is found in Genesis 7:17: Now the flood was on the earth forty days. The waters increased and lifted up the ark, and it rose high above the earth. -Genesis 7:17
TERUMAH – Three Times
1 Then the Lord spake unto Moses, saying,2 Speak unto the children of Israel that they receive an offering for me: of every man, whose heart giveth it freely, ye shall take the offering for me.3 And this is the offering which ye shall take of them, gold and silver, and brass,….. –Exodus 25 : 1 – 3
To provide the materials for this sanctuary, the verse repeats the term “offering” (terumah) three times. The verses state: “take (for) Me an offering,” “you shall take My offering,” and again repeats, “And this is the offering that you shall take.”
The Sages explain that each of these three expressions alludes to a different type of donation needed for the building and upkeep of the Mishkan: The word terumah, mentioned three times, denotes that three offerings are mentioned here. One is the offering of a beka [half-shekel] per head. Another is the offering of a beka per head for the [community] coffers, from which to purchase the communal sacrifices, and another is the offering for the Mishkan, each one’s [Israelite’s] donation. Rashi, Shemos 25:2 .Each mention of the word “offering” (terumah) refers to a separate type of donation that was given for the building of the Mishkan.
- The first mention of the word is in reference to the half-shekel of silver that every individual donated. These were used to build sockets that were to serve as foundations for the walls.
- The second use of the word “offering” was in reference to another half-shekel, which was donated for the purpose of communal sacrifices.
- The third reference of the word “offering” is mentioned in regard to any other materials that were needed for the construction of the Tabernacle.
The Torah says: And this is the offering that you shall take from them: gold, silver, and copper; blue, purple, and crimson wool; linen and goat hair; ram skins dyed red, tachash skins, and acacia wood; oil for lighting, spices for the anointing oil and for the incense; shoham stones and filling stones for the ephod and for the choshen. – Exodus 25:3-7
Midrash HaGadol says,“The materials donated for the Mishkan correspond to the components of the human being. “Gold” is the soul; “silver,” the body; “copper,” the voice; “blue,” the veins; “purple,” the flesh; “red,” the blood; “flax,” the intestines; “goat hair,” the hair; “ram skins dyed red,” the skin of the face; “tachash skins,” the scalp; “shittim wood,” the bones; “oil for lighting,” the eyes; “spices for the anointing oil and for the sweet incense,” the nose, mouth and palate; “shoham stones and gemstones for setting,” the kidneys and the heart…” –Midrash HaGadol cited at Chabad.org
Gold = Soul
Silver = Body
Copper = Voice
Veins = Blue
Flesh = Purple
Blood = Red
Intestines = Flax
Hair = Goat Hair
Face Skin = Tachash Skins
Bones = Shittim Wood
Eyes = Oil for Lighting
Nose = Incense
Gemstones = Kidneys . The human body is a Tabernacle made without hands.
The Midrash : Pertaining to the materials for the Mishkan’s construction (gold, silver, copper, etc.), the Midrash explains that the specific substances that were used correlate to the various exiles that the Israel people endured.
Gold, corresponding to the Babylonian Empire, as it says ( Daniel 2 :32 ), “You [Nevuchadnetzar] are the head of gold. Gold also symbolizes the highest level of consciousness as the Soul through which we conceive and know the Creator.
” Silver, corresponding to the Persian Empire, as it is written ( Esther 3 : 9 ), “ten thousand silver talents (which Haman offered to Achashveirosh, on behalf of the destruction of the Jewish people ).” Silver also represents our awareness of the material world and the means to grasp His ways and attributes.
Copper, corresponding to the Greek Empire, for it is the least valued of all of them, and ram skins dyed red, corresponding to the Edomite Empire, as it says ( Genesis 25:25 ), “And the first one [Esav] emerged ruddy.” –Medrash Tanchuma, Terumah 7. Copper symbolizes feelings, emotions, passions and instincts bound to the material aspects of life.
Similarly, “blue, and purple, and scarlet, and fine linen, and goats’ hair” – Exodus 25:4
ESAV=EDOM = ROME
Esav was called ‘Edom’ ???? because of his sin in selling his birth right in order to eat, “And Esav said to Yaakov: ‘Let me swallow, I pray you, some of this red, red pottage; for I am faint.’ Therefore was his name called Edom.” –Genesis 25:30
Adam also forfeited his inheritance through “eating” thus losing access to the Tree of Life, “And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.” –Genesis 3:6
Edom links to Rome, based on a prophecy in Psalms that speaks of the children of Edom destroying the Temple as Rome did in 70 C.E.,
“Remember, HaShem, against the children of Edom, the day of Jerusalem; who said, ‘Raze it! Raze it even to its foundation!” –Psalms 137:7
In Jewish thought, Rome is synonymous with Christianity. This is where Mashiach is hidden and is a prisoner. The idea of the imprisoned Messiah may be alluded to in Ecclesiastes,“Better is a poor and wise youth than an old and foolish king who doesn’t know how to receive admonition any more. For out of prison he came forth to be king, yes, even in his kingdom he was born poor.” –Ecclesiastes 4:13-14
In some way, the Mashiach ben Yosef is imprisoned within us, chained by our own choice. When we defeat the yetzer hara, the evil inclination, he is “released from prison.” Individually when we ‘release Mashiach ben Yosef’ in our lives, he becomes manifest in the world, through us. Nationally, when Israel repents and recognizes the Mashiach ben Yosef, the Redemption will begin. The concealment of the Messiah in Edom (Rome) is the secret of the verse,“Jacob went near to Isaac his father. He felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.” –Genesis 27:22
Between the two k’ruvim and he spoke to him :
You shall make a cover of pure gold, two and a half cubits long and a cubit and a half wide. Make two cherubim of gold – make them of hammered work – at the two ends of the cover. Make one cherub at one end and the other cherub at the other end; of one piece with the cover shall you make the cherubim at its two ends. The cherubim shall have their wings spread out above, shielding the cover with their wings. They shall confront each other, the faces of the cherubim being turned toward the cover. Place the cover on top of the Ark, after depositing inside the Ark the Pact that I will give you. – Exodus. 25:17-20
With regard to the Ark it says, “They shall make an Ark” (Exodus. 25:10), in the third person plural, whereas with regard to the other items it says, “You shall make a table” (v. 23), and “You shall make a lampstand of pure gold” (v. 31),
All these questions are asked by the midrash (Exodus Rabbah 34:1), which provides the following answer: Just as the Torah came before all else, so too, in making the Tabernacle, the Ark preceded all other items. Just as light was first in Creation, as it is written, “G-d said, ‘Let there be light,’” so too, the Torah came first in the Tabernacle, since the Torah is called light, as it is written, “For the commandment is a lamp, the teaching [Torah] is a light” (Proverbs 6:23), therefore everything to do with the Torah [the Ark which housed it] came first.
The first part of the homily is clear, since the Torah is said to be primal. The Torah existed before the world, according to a homily in Genesis Rabbah (1:1): “The Holy One, blessed be He, looked in the Torah and created the world.” So, clearly, first place is reserved for the Torah, and therefore also the Ark in which the scroll of the Torah is placed.
As for the use of the plural, “They shall make,” the homily explains: “Everyone will come and help make the Ark so that they all have a share in the Torah” (Exodus Rabbah 34:1).Midrash Tanhuma (Va-Yak’hel 8) provides a different explanation:
The second part of the homily is somewhat surprising, since it might seem more fitting for the lampstand, the Menorah, to represent light. The reference was apparently to the spiritual light that the Torah provides the world and without which the world would be in darkness. (Note, incidentally, that the Hebrew for Ark, aron, contains the letters of light, or).
The Holy One, blessed be He, commanded all Israel to make the Ark so that no one would have an excuse for boasting over another person, saying, “I contributed greatly to the Ark, therefore I study much [Torah] and have a greater share in it than you; whereas you hardly contributed anything to the Ark, therefore you have no share in the Torah.” Nahmanides offers the following explanation, based on the midrash: “G-d commanded that all Israel take part in making the Ark since it is the sacred dwelling of the Almighty, so that they all merit the Torah … each person donating one golden implement to the Ark, or helping Bezalel in some way.” In other words, the intention was that all Israel take part in the actual making of the Ark.
A different approach is taken by R. Hayyim Ben Atar in his commentary, Or Ha-Hayyim. He says that the Torah can only be maintained by the generality of the Jewish people. No single individual can uphold the entire Torah. There are commandments that are directed at specific segments of the population, such as priests, levites, judges, owners of agricultural fields or of city homes, etc. “The entire body of the Torah cannot be upheld except by all of Israel together, … hence it says ‘They shall make an Ark,’ in the plural.”
Kli Yakarsees the fact that the poles are not to be removed under any circumstances as symbolizing the constant bond between Israel and the Torah, for a covenant was made with Israel with the promise that it “not be absent from your mouth, nor from the mouth of your children, nor from the mouth of your children’s children–said the Lord–from now on, for all time” (Isaiah 59:21). In Ha’amek Davar, the Netziv (Rabbi N.Z.Y. Berlin) says that the Ark with its poles symbolizes the mobility of the Torah, which traveled everywhere that Israel went when exiled from their land, in contrast to the table, which symbolizes kingship, and the lampstand, which symbolizes the priesthood, which existed only as long as the children of Israel lived in their land. “The might of the Ark, which is the Torah, was carried from place to place in every generation, wherever the Jews were exiled.” Prof. Isaiah Leibowitz expressed a similar idea: “The Ark, which symbolizes the Torah, is essentially made to be carried from place to place. Therefore the poles remained fixed to it. The Torah is not bound to any particular place. It is the “Torah of Man” (zot torat ha-adam) wherever he may be. Therefore the Ark is made in such a way as to show that by its very nature it can be carried from place to place” (He’arot le-Parshat Ha-Shavua, Hebrew University Press, Jerusalem, 1988, p. 56).
The sound of the wings of the k’ruvim could be heard even in the outer courtyard sounding like the voice of G-d, Shaddai, when he speaks. -Ezekiel 10:5
Then Samuel said: “Has the HaShem as great delight in burnt offerings and sacrifices, As in obeying the voice of the LORD? -1 Samuel 15:22
But this command I gave them: ‘Obey my voice, and I will be your G-d, and you shall be my people. And walk in all the way that I command you, that it may be well with you. -Jeremiah 7:23
Heaven and earth: The cherubim are winged, and moreover, their wings are to point upwards towards the heavenly realms. Their faces, however, are turned downwards, towards each other and towards the Ark that they cover.
Male and female : According to Rav Kahana, in a statement found in the Babylonian Talmud, Yoma 54a, after the Israelites settled in the Land of Israel, when they would come up to the Temple in Jerusalem for the Pilgrimage Festivals, “they [the priests] would roll up the parochet [the curtain covering the entry to the Holy of Holies], and show them the cherubim, who were embracing one another, and say to them, ‘See how beloved you are before the Omnipresent One, like the love of a male and a female.’” The great mystical work, the Zohar (Vayikra 59a), goes a step further and states explicitly that one cherub was in the form of a male being, the other female.
The cherubim are placed outside and over the ark, one on each side; inside the Ark are the two engraved stone tablets. On one side of those tablets are the first five of the Ten Utterances, which largely deal with mitzvot that address the relationship between G-d and human beings, such as the prohibition on idolatry, and observance of Shabbat. On the other side are the most significant mitzvoth that govern human relationships, such as the prohibitions of theft and murder. When all is well between G-d and G-d’s people, the cherubim faced each other. When Israel sinned and rebelled, the cherubim turned away from each other.
All this being so, perhaps the most significant thing about the cherubim is what G-d says about them in verse Exodus 25:22: There I will meet with you, and I will impart to you – from above the cover, from between the two cherubim that are on top of the Ark of the Pact – all that I will command you concerning the Israelite people.
When Moshe went into the tent of meeting in order to speak with Adonai, he heard the voice speaking to him from above the ark-cover on the ark for the testimony, from between the two k’ruvim; and he spoke to him. – Numbers 7:89
We will welcome the son of David on Mount Zion,Jerusalem that is when Most High speaks again from between the Cherubim…… Amen! Baruch HaShem
To all Israel, That They Will Know Him : ‘Thus said the Master ????, “Once again I shall let the house of Yisra’el inquire of Me to do for them: I shall increase their men like a flock. “As a set-apart flock, as the flock at Yerushalayim at her appointed times, so shall the wasted cities be filled with flocks of men. And they shall know that I am Adonai. – Ezekiel 36:37-38
I May Dwell Among them:
And let them make Me a Sanctuary, that I may dwell among them. –Exodus 25:8
Here we need to focus on the concept of Shekinah(Glory) : “…that I may dwell [sh’kan as in Sh’kinah] among [in] them.” The main important concept is about the building of Mish’kan and the Holy Temple : One reason only: that the Holy Presence of the Most High would be among us. To be sure, it would be a place where offerings were made, cleansing occurred, and where the Torah was taught. And final result is that Most High dwelling among us. That is why the early followers of Yeshua our messiah referred to themselves as Ha-Derekh [the Way]. It is why the imagery of the Way to the Tree of Life [Derekh etz ha-Chaim, Gen 3:24] was evident in both the Mish’kan and the Holy Temple in Jerusalem.
Beloved, t’rumah, aparche, is about lifting up, in order that we may experience the Presence of the Most High dwelling among us. In those heady days at the foot of Mount Sinai, we lifted up the materials used to construct the Mish’kan, the Tabernacle. After we lifted up, Moses’ faithfully recounted the pattern. Betzalel, filled with the Spirit of Wisdom, constructed the Ark and the furnishings. Aaron and his sons were anointed. The Mish’kan and all of its furnishings were anointed. And then… the Presence of the Most High came down and filled that place.
The infinite G-d filled a space. The Holy One, blessed is He, rested among men and finally his Sh’kinah(glory) physically dwelt among us!
The Word became a flesh and lived with us, and we saw his Sh’khinah ( Glory )… — John 1 : 14 And As it is written: I heard a loud voice from the throne say, “See! G-d’s Sh’khinah is with mankind, and he will live with them. They will be his people, and he himself, G-d-with-them, will be their G-d. – Revelation 21:3
….For G-d’s temple is holy, and you yourselves are that temple. – I Corinthians 3 : 17
Or don’t you know that your body is a temple for the Ruach HaKodesh who lives inside you, whom you received from G-d? The fact is, you don’t belong to yourselves – 1 Corinthians 6:19
From the book of Zohar about “Heave-Offering”:
Soncino Zohar, Shemoth, Section 2, Page 147a-b – AND THIS IS THE HEAVE-OFFERING WHICH YE SHALL TAKE FROM THEM. Said R. Eleazar: This verse has been interpreted and the inner mystery thereof explained. But there is evidently a contradiction between the above verse (where it says “That they take Me a heave-offering”) and this. First it says, “take Me”; then “take My heave offering”; then “take from them”. However, the whole meaning amounts to this: “Take Me (as) a heave-offering”- but who should take? The children of Israel. And from whom should they take? “From every man whose heart impells him”, namely from the supernal angels above, upon whom this “Heave” (the Shekinah) is raised, those who do perpetually raise Her up to the Supernal King; and when Israel is worthy, they take Her from them and bring Her down. Who are those angels? The four who raise Her, and in whom the Heart (G-d) takes delight. Yet, though this “heave- offering” is borne aloft by them, “ye shall take” from them, in order to bring Her down to earth. How are they to do so, even in this dispensation? By the power of good works, prayer, and the keeping of the Law. But at the time when the Temple yet stood, it was by means of the colours that were manifested below, after the pattern of the colours above, through the sacrificial worship. Those colours drew down the Terumah (the Shekinah) to the lower spheres; that is to say, the colours which were below prevailed over those that were above, the former bringing down the latter, one entering into the other, the former becoming “bodies” for the latter. Therefore it says, “which ye shall take from them”. GOLD, AND SILVER, ETC. Gold is included in Gabriel. The supernal gold is carried below by Gabriel, and seven kinds of gold separate themselves from it. “Silver” above is united with Michael below, and one rests on the other. “Brass” is also above; it originates from gold, because gold and five have the same symbolism. It is fire which brings forth brass, and from this power emanate supernal mysterious serpents (nehashim = nehosheth = brass) and Seraphim brought forth by fire (from saraph, to burn). Therefore brass is golden, lit with orange and red, like fire. It is contained in Noriel (Fire of G-d) and forms his body. Techeleth (purple blue) is contained in both brass and gold, and derives energy from both sides. It possesses great strength and nothing can obtain dominion over it. It forms the throne of the power of judgement, and is therefore called “Boel” (“In him is El”, i.e. G-d as Power), as it is written: “And El (God) is angry every day” (Psalms. 7, 12). But when men turn back to God with perfect repentance, his name is changed into Raphael (G-d heals): for he brings healing to assuage the pains of that bitter judgment. In “purple-red” (Argaman) gold and silver are fused: Michael and Gabriel are intertwined with each other, and of this it is written: “He maketh peace among the dwellers on high” (Job 25, 2). The two, being joined one with the other, become one body.
Our Master Yeshua is the t’rumah of Most High. He was lifted up, so that the Holy One of Israel, blessed is He, could dwell among [in] us. He is our present Mish’kan. And we ourselves must lift Him up. Yeshua is the t’rumah. But now Messiah is risen from the dead, and has become the firstfruits [aparche] of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. -1 Corinthians 15:20-21
And Here we find the good piece of information: So from now on we regard no one from a worldly point of view. Though we once regarded messiah in this way, we do so no longer. So we have stopped evaluating others from a human point of view. At one time we thought of Messiah merely from a human point of view. How differently we know him now! – II Corinthians 5:16
In fact, the Tanakh says so: Adam, the first man, became a living human being; but the last “Adam” has become a life-giving Spirit ( ie. Quickening Spirit / Soul Torah ) . – 1 Corinthians 15:45
And the Word was made flesh, and tabernacled among us… -John 1:14b
He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF G-D ( i.e The Dvar HaShem) .” – Revelation 19 : 13
Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits [aparche] of His creatures. -James 1:17-18
… and no one could learn that song except the hundred and forty-four thousand who were redeemed from the earth.These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to G-d and to the Lamb. – Revelation 14 : 3-4
These 144,000 righteous ones (tzaddikim) are considered as “first fruits” for those to follow in their footsteps of Torah observance. This concept was found in Torah with regard to reaching higher levels of prophecy: Toward the end of this parasha, we are told how G-d bestowed the gift of prophecy on the seventy elders. At that time, Miriam was standing next to Moses’ wife, Zipporah, when Gershom ran to Moses, saying, “Eldad and Medad are prophesying in the camp.” When Zipporah heard this, she said, “Woe to their wives if they have become prophets, for they will now separate from them, just as Moses has separated from me.” Miriam overheard this and assumed that Moses had done this because he felt it was inappropriate for a prophet to become defiled by marital relations (See Leviticus 15:18), just as G-d had bidden the whole people to refrain from marital relations in preparation for the revelation at the Giving of the Torah. (Exodus 19:15)
Rabbi Nachman of Breslov, comments as follows – again with the concept of “building the Temple” seen as an objective of every person: It is for this reason that one’s prayers should be offered to G-d by binding oneself to the tzaddikim of the generation. Since the tzaddikim represent Moshe-Maschiach, they are the ones who know how to direct our prayers toward their proper objective. This is alluded to in our Sage’s statement (Berakhot 28b), “Everyone should pray towards the Holy Temple.” That is, everyone should pray with the intent of building the Holy Temple with his prayers. Since neither the sanctuary nor the Holy Temple can be built by common men – it must be built by the great tzaddikim — one’s prayers should be directed through the tzaddikim (Likutey Moharan 1, 2:6) (This does not mean to pray to the tzaddikim, G-d forbid, for that is idolatry. It does mean to pray in accordance with the guidance of the tzaddikim.) Then one’s prayers, one manifestation of Maschiach, have a chance of reaching their mark. – Mashiach – Who? What? Why? How? Where? When?, (An exposition of the teachings of Rabbi Nachman of Breslov), Chaim Kramer, Breslov Research Institute, Jerusalem, p. 5
We too are His t'rumah. We are His first fruits ( aparche ). We are His heave offering lifted up. We might be a Kind of First fruits of His Creatures
UNIVERSE AND TABERNACLE:
“He covers himself with light as with a garment. He stretches out the heavens like a curtain.” -Psalms 104:2
The Vilna Gaon Says, “The Holy Temple – G-d’s Sanctuary – was a microcosmic model of the entire universe. All its edifices, storerooms, upper chambers, rooms and holy vessels were a paradigms of the Divine, representing the image, shape and form of the Holy Universes, and the structure of the components of the Divine Chariot. As mentioned above, man is a “little world” who also encompasses within him all the elements of existence – in this sense, he too is a “Sanctuary.” Indeed, there are striking similarities between the layout of the Temple and human anatomy. . . when man sanctifies himself as required through fulfillment of the mitzvos, the Divine Presence resides within him as it resided within the Holy Temple of Jerusalem.” -The Book of Yonah, Journey of the Soul, adapted from the Vilna Gaon’s Aderes Eliyahu, R’ Moshe Schapiro, Mesorah Publishing Ltd, pg. 11
The Midrash explained the connection between the universe and the Tabernacle, “…It is written, ‘Who stretches out the heaven like a curtain (Psalms. 104:2), while of the Tabernacle it is written, And you shall make curtains of goat’s hair for a tent over the Tabernacle, etc. (Exodus 26:7). It is written in connection with the second day, ‘Let there be a firmament… and let it divide, etc.’ (Genesis. I, 6), and of the Tabernacle it is written. ‘The veil shall divide unto you’ (Exodus. 26:33). Of the third day we read, ‘Let the waters under the heaven be gathered together’ (Genesis. 1:9), and of the Tabernacle it is written, ‘You shall also make a laver of brass, and the base thereof of brass, whereat to wash, etc.’ (Exodus. 30:18). Of the fourth day, ‘Let there be lights in the firmament of the heaven’ (Genesis. 1:14), and of the Tabernacle, ‘You shall make a candlestick of pure gold, etc.’ (Exodus. 25:31). Of the fifth, ‘Let fowl fly above the earth, etc.’ (Genesis. 1:20), and of the Tabernacle , ‘The cherubim shall spread out their wings’ (Exodus 25:20). On the sixth day man was created, and in connection with the Tabernacle it says, ‘Bring near to you Aaron your brother’ (Exodus. 28:1). Of the seventh day we have it written, ‘And the heaven and the earth were finished’ (Genesis. 2:1), and of the Tabernacle, ‘Thus was finished all the work of the Tabernacle, etc.’ (Exodus. 39:32). In connection with the creation of the world it is written, ‘And G-d blessed’ (Genesis. 2:3), and in connection with the Tabernacle, ‘And Moses blessed them’ (Exodus. 39:43). On the seventh day God finished (Gen. 2:2), and in connection with the Tabernacle, ‘It came to pass on the day that Moses had made an end.’ ‘On the seventh day He sanctified it’ (Genesis. 2:3), and in connection with the Tabernacle he ‘sanctified it’ (7:1).” -Numbers Rabbah 12:13, Soncino Press Edition
THE HEAVENLY TEMPLE
And thus Rabbi Judah said: Three commandments were given to Israel when they entered the land: [i] to appoint a king, [ii] to cut off the seed of Amalek, and [iii] to build themselves the chosen house [=Temple].
The Heavenly Mishkan , “According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it” (Exodus 25:9) – from this we learn that Moshe in the mountain saw a model, “a Heavenly Mishkan“, and learned how to reflect and demonstrate it in the earthly Mishkan (the entire ending of the Book of Ezekiel, chapters 40 to 48, is a similar process of presenting a heavenly temple as model). In the sequel the demonstration through a heavenly Mishkan is mentioned three more times: “And see that thou make them after their pattern, which is being shown thee in the mount” (Exodus 25:40), “And thou shalt rear up the tabernacle according to the fashion thereof which hath been shown thee in the mount” (Exodus 26:30), “Hollow with planks shalt thou make it (the table); as it hath been shown thee in the mount, so shall they make it”( Exodus 27:8).
The Aggadah tells about “The Heavenly Temple”, which is oriented to the earthly temple. A heavenly apparatus already appeared in the Sinai desert – a mobile pillar of cloud – from which appears the Glory (Kavod) of the Lord (YHWH). Already Noa?’s Ark was a mobile device (at least during the flood), and the Mishkan that Mosheh was ordered to build was a mobile Mishkan.
The heavenly Mishkan, and Miqdash, is a structure of lights. The descriptions of the Miqdash (Temple) in the Book of Ezekiel 40-48, can be understood as relating to a heavenly temple, and the Ram?al, in his book Mishkanei ?lyon, interprets the Temple in Ezekiel as a Temple of Lights.
The Semantic Pattern of the Mishkan :An important detail is contained in the word Tavnit – pattern – that has to do with both Bniyah – building – and with Binah – Understanding; building with a full understanding of the task. To understand (lehavin) something means to comprehend its pattern (tavnit). The Mishkanim at Sinai, Shiloh, Gilgal and Beit-El, as well as the First and Second Temple had different shapes, but all of them are supposed to reflect and illustrate the same Tavnit that Mosheh was shown in Sinai.
Nahmanides, in his commentary, writes: …and He said further: and ye shall be unto Me a kingdom of priests, and a holy nation (Exodus. 19:6). They are now holy, in that they are worthy that there be amongst them a Sanctuary through which He makes His Divine Glory dwell among them. Therefore He first commanded concerning the Tabernacle, so that He have amongst them a house dedicated to His name, from where He would speak with Moses and command the children of Israel. Thus the main purpose of the Tabernacle was to contain a place in which the Divine Glory rests, this being the ark, just as He said, And there will I meet with thee, and I will speak with thee from above the ark-cover (Exodus. 25:22). Therefore He first gave the commandment about the ark and the ark-cover, for they are first in importance…The secret of the Tabernacle is that the Glory which abode upon Mount Sinai [openly] should abide upon it in a concealed manner. For just as it is said there, And the glory of the Eternal abode upon Mount Sinai (Exodus. 24:16), and it is further written, Behold, the Eternal our G-d hath shown us His glory and His greatness (Deuteronomy 5:21), so it is written of the Tabernacle, and the glory of the Eternal filled the Tabernacle (Exodus. 40:34). Twice is this verse, and the glory of the Eternal filled the Tabernacle (ibid., also v.35) mentioned in connection with the Tabernacle, to correspond with His glory and His greatness. Thus Israel always had with them in the Tabernacle the Glory which appeared to them on Mount Sinai…And Scripture so states: where I will meet with you, to speak there unto thee; and it shall be sanctified by My glory (Exodus. 29:42), for there [in the Tabernalce] will be the appointed place for the Divine utterance, and it will be sanctified by My glory (Exodus. 29:43).
Torah = Tabernacle = Temple = Human Body
Divrei Beit Hillel comments, “On another level, the Mishkan symbolizes the human body. The beams which comprise the sides of the Mishkan symbolize the ribs. The goat-skin curtains represent the skin. The menorah symbolizes the mind. The k’ruvim (cherubim) symbolize the lungs, which lie over the heart, and the aron hakodesh (the holy ark) represents the heart. . .” -Divrei Beit Hillel
Divrei Beit Hillel says, “This correspondence of the Mishkan to the human body comes to teach us that we should never think that the Shechina (Divine Presence) rests only in the wood and stones of the Mishkan; it does (or did, rather) of course dwell there, but more importantly, it dwells within each human being. Because each of us is a resting place for the Shechina, we must continually sanctify and rededicate ourselves to that purpose. To return to the level of the universal perspective, there is a crossbeam that holds all the boards together; this represents the moshiach. We each must sanctify ourselves and dedicate ourselves to serving Hashem as individuals, but we must all come together as a whole. When Moshiach comes (may he do so speedily in our day), he will unite all the individuals, and complete the Mishkan; at that time, the Shechina will finally be able to dwell in the world.” -Divrei Beit Hillel 
Rabbi Shaul writes, “So then you are no longer strangers and foreigners, but you are fellow citizens with the holy ones, and of the household of God, being built on the foundation of the emissaries and prophets, Messiah Yeshua himself being the chief cornerstone; in whom the whole building, fitted together, grows into a holy temple in the Lord, in whom you also are built together for a habitation of G-d in the Spirit.” -Ephesians 2:19-22
Rabbi Shaul Says in Corinthians, “What agreement has a temple of G-d with idols? For you are a temple of the living G-d. Even as God said, “I will dwell in them, and walk in them; and I will be their G-d, and they will be my people.” -II Corinthians 6:16
R’ Shneur Zalman, the author of the Tanya, writes, “This is what man is all about; this is the purpose of his creation and of the creation of all the worlds, higher and lower – that there be made for G-d a dwelling in the lower realms.”
Rabbi Schneur Zalman of Liadi cited at Chabad.org
Rebbe Nachman says, G- dwells within the Jews, just as a person dresses within a garment.” –Likutey Moharan 1:94, Rebbe Nachman’s Torah, Volume 2, Breslov Research Institute, pg. 214
While G-d specifically commanded the Jewish people to erect a sanctuary for Him in the form of the Mishkan, G-d as well wished that we should create a sanctuary for Him within the entire world. G-d desires that we should transform the Earth completely, and make it into a “dwelling place” for Himself.
In order to create a dwelling place for G-d here in the physical world, there are three ways through which this is attained: the study of Torah, the service of G-d and the performance of kind deeds.
Shimon the Righteous was among the last surviving members of the Great Assembly. He would say: The world stands on three things: Torah, the service of G-d, and deeds of kindness. –Pirkei Avos 1:2
It has been taught: R. Yehudah ben Baseira used to say: “Words of Torah are not susceptible of uncleanness.” Once a certain disciple was mumbling over against R. Yehudah ben Baseira. He said to him: “My son, open your mouth and let your words be clear, for words of Torah are not susceptible to uncleanness, as it says, ‘Is not My word like as fire?’ Just as fire is not susceptible of uncleanness, so words of Torah are not susceptible of uncleanness.” –Berachos 22a
In the times of Moshiach, the advantage of the physical over the spiritual will be most strongly expressed, as conveyed in the fact that the future Temple that will be built will be constructed from inanimate objects. Thus expressing that the ultimate expression of G-dliness in objects that are the most physical.
Started Behind the rivers of “KUSH”and blowing a SHOFAR about the World union of the Lost Tribes from Israel – (dispersed) Yehudah and (outcast)Ephraim and their Friends(Gentiles) in the reconciliation with the Jews/House of Yehudah under the Divine Mandate of Mashiach ben Yosef – Yeshua Rabbeinu our Mashiach.
As it is Written: “From beyond the rivers of KUSH my worshipers, the daughter of My dispersed ones (Ephraim/Manasseh), shall bring My offering” –Zephaniah 3:10
“From India even unto Ethiopia, over a hundred and twenty – seven provinces” –Esther 1:1
As it is written in Zephaniah and Esther, xerxes who ruled over 127 provinces stretching from india to cush. A note from rabbi Avraham Greenbaum on Zep. 3:‘V 12: The commentators indicate that the KOOSHIM mentioned in this verse (and in Tzephaniah 3:10) as a people who come not from Africa, as many believe, but rather from beyond the rivers of India (the Indus??? see Rashi on this verse and Targum Yonasan on Tzeph. 3:10). This would conform to the opinion in the Talmud that KUSH mentioned in Esther 1:1 was adjacent to India and not in far off Africa (Megillah 11a). It was to Kush that the Ten Tribes were exiled.
Ariel, The Watchmen from Israel notes: ‘from behind the rivers of India’ where many of the tribes are still settled. The navi also state: Zep_3: “From beyond the rivers of Kush my worshipers, the daughter of My dispersed ones (Ephraim), shall bring my offering. That is needed to liberate us from the dead sentence that we loaded on ourselves with our sins, the reason why our forefathers were exiled. The daughter of my dispersed ones (Efrayim) repented before the presence of Most High.
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and will bring his offerings on the holy mountain and we will welcome the son of David on Mount Zion,Jerusalem . – Gaddi Efrayim
The land of Judah became G-d’s sanctuary, and Israel became his kingdom.- Psalm 114 : 2
Beit Ya’aqov International, Created with the goal of uniting all of the Lost Tribes of Israel who are mixed with gentiles and together build as a Spiritual Holy Nation in the Diaspora under the divine mandate of Mashiach be Yosef as we love to call as Yeshua Melech HaMashiach. Beit Yaaqov International (i.e House of Yaaqov community) is weeping and praying before the Holy presence of Most High for the true identification of Efrayim/Yisrael and reunification and reconciliation with the House of Judah.
To this promise our twelve tribes, Hope to attain about the restoration of all the twelve tribes as a One people, One Nation Under One King to Serve Most Ancient Holy one of Israel.
UNIVERSAL TORAH: TERUMAH – By Rabbi Avraham Greenbaum
Torah Reading: TERUMAH Exodus 25:1-27:19
Haftara I Kings 5:26-6:13.
ABOVE SHALL BE BELOW, BELOW ABOVE
From this week’s parshah of TERUMAH onwards until the end of the book of Exodus — five parshahs — the central theme is the Sanctuary built by the Children of Israel in the Wilderness. The Sanctuary is the prototype of the Holy Temple destined to stand eternally in Yerushalayim.
This week’s parshah explains the design of the Sanctuary and its vessels, while next week’s parshah of TETZAVEH explains the garments that were to be worn by those who were to minister in that Sanctuary — Aaron and his sons. TETZAVEH also explains the sacrificial rituals that were to inaugurate the Sanctuary and its priests.
After TETZAVEH comes KI TISA, which continues the explanation of the form of the Sanctuary vessels and the sacrifices. When this explanation is complete, KI TISA goes on to narrate the sin of the Golden Calf and how Moses secured atonement for the people through the 13 Attributes of Mercy.
Then come the last two parshahs of Exodus, VAYAKHEL and PEKUDEY, which explain how Bezalel and the other craftsmen actually constructed the Sanctuary and made the priestly clothes. VAYAKHEL and PEKUDAY repeat practically word for word some of the corresponding passages in TERUMAH and TETZAVEH. PEKUDEY then concludes the book of Exodus with the account of the inauguration of the Sanctuary and the priests on the New Moon of the first Nissan after the Exodus. This was exactly one year to the day since Moses received the first commandments while still in Egypt: the law of the New Moon and the Pesach sacrifice, prototype of Temple sacrifice.
At the close of TETZAVEH and Exodus, we read how G-d’s Cloud of Glory dwelled constantly over the Sanctuary. Leviticus opens immediately with the Voice of G-d emanating to Moses from between the mouths of the Cherubs in the Holy of Holies, giving him the detailed laws of the Temple sacrifices.
From this overview of the remaining five parshahs of Exodus, we see that the subject of the Sanctuary — central to the Torah and to the whole world — is introduced in “sandwich” form. TERUMAH and TETZAVEH explain the intended form of the Sanctuary and priestly garments BEFORE they were executed, when they were in the “mind” and will of G-d. In the middle of the “sandwich” is the account of the sin of the Golden Calf and it’s atonement through the 13 Attributes of Mercy. Then on the other side of the “sandwich” come VAYAKHEL and PEKUDEY, which tell how the Sanctuary IDEA was brought from POTENTIAL TO ACTUAL through the thirty-nine labors of the craftsmen who made it.
At the very center of this “sandwich” structure is the account of the sin of the Golden Calf — which changed everything for the Children of Israel. In the heady days of the Exodus and the Giving of the Torah, the Children of Israel were elevated to the greatest heights. Then suddenly, forty days after hearing the Voice of G-d at Sinai, in one single orgy they sank to the lowest depths of degradation. From then on they had to learn the terrible pain of retribution, suffering and contrition. This was a loss of innocence parallel to the eating of the fruit of the Tree of Knowledge of Good and Evil.
But God had already prepared the remedy before the illness. Indeed, we might even say that the illness was sent with the very purpose of revealing the great power of the remedy. The remedy for sin is repentance, which saves man from himself and brings him back to the One G-d, bringing him atonement — AT-ONE-MENT. The penitential “system” of the Torah is contained within the Sanctuary and its sacrificial rituals, which are a teaching to mankind about how man draws close (KaRoV) to G-d through his KORBAN (“sacrifice”) — literally, his “coming close”. As the way of repentance for having elevated wealth to the status of a god, man is commanded to take gold, silver, copper and the richest fabrics in order to glorify and magnify the One True G-d. Man is taught how to configure the materials of this world so that instead of separating him from G-d through idolatrous uses and configurations, they will serve to draw him ever closer, until G-d Himself “dwells” with man.
TERUMAH and TETZAVEH present us the Sanctuary and sacrificial IDEA before we have even learned about sin. The lesson of the Golden Calf in KI TISA is harsh. But it is sweetened, because immediately after Moses secured atonement for Israel through the 13 Attributes of Mercy, the very next day he assembled the people and told them to bring gifts of materials and to get busy making the ACTUAL sanctuary, as told in VAYAKHEL and PEKUDEY. Thus the bitterness of sin in KI TISA is “sandwiched” between the sweetness of TERUMAH & TETZAVEH (the Teshuvah IDEA in all its innocent purity) and VAYAKHEL and PEKUDEY (the ACTUALIZATION of Teshuvah in the Sanctuary in this world.) [This “sandwich” is reminiscent of how in Temple times, Hillel would eat his Pesach sacrifice with the bitter herbs in a “sandwich” with his Matza.]
The Torah never wastes a word or a single letter. It is therefore a great wonder that many of the passages about the Sanctuary, its vessels and the priestly garments that we read this week and next in TERUMAH and TEZTAVEH are, as mentioned, repeated almost word for word in VAYAKHEL and PEKUDEY. The “mirroring” of the explanation of the IDEA in the account of its ACTUALIZATION comes to communicate something that is at the very core of the Temple-Sanctuary idea. The Temple or Sanctuary are a “replica” and “mirror” of the Heavenly Sanctuary, which is in the “mind” or will of G-d. They are a “replica” in which the materials of this world — metals, wood, fabrics, etc. — are used to bring a “reflection” of heaven into the minds and consciousness of ordinary people.
In this way, what is “above” — “in heaven” — actually dwells and exists in material form in this world “below”. And through this, “below” becomes “above”. “And they will take for Me an offering. And they will make Me a Sanctuary, and I will dwell WITHIN THEM” (Ex. 25 vv. 2, 8).
“And you shall make THE boards for the Sanctuary from the wood of cedar trees STANDING upright” (Ex. 26:15). On this, Rashi comments: “It should have simply said, ‘you shall make boards’ in the same way as was said of everything else. What are ‘THE boards’? These were boards from those that were STANDING ready for this. Jacob our father planted cedars in Egypt and before he died, he instructed his sons to take them up with them when they left Egypt, and he said that the Holy One was going to command them to build a Sanctuary in the wilderness” (Rashi ad loc.)
In the Midrash which Rashi here brings about the wood of the standing boards or beams of the Sanctuary — the “bones” that enable the entire structure to stand up — he underlines the conceptual connection between the Sanctuary idea and Jacob.
As discussed in UNIVERSAL TORAH commentaries on the parshahs in Genesis dealing with Jacob, it was he who made synthesis, order and structure out of the opposing polar tendencies of the two fathers and teachers in whose tents he sat — Abraham (CHESSED, kindness and expansiveness) and Isaac (GEVURAH, power and restraint).
Jacob was the house-builder who built the House of Israel. And Jacob was a genius house-builder precisely because he understood domestic life perfectly. In his first appearance in the Torah (at the beginning of TOLDOS, Gen. 25:29) he is cooking lentil soup — using the round lentils as a hint to his father Isaac (who was in mourning for the loss of Abraham, see Rashi) that life and death go in cycles. Jacob’s grip on the heel of Esau indicates that Jacob possessed the power to take the simple things of this world (ASIYAH, Esau) and transform them into communicators of G-dliness.
Thus the components of the Sanctuary-Temple are the same as those of a home. It exists within a defined space, a court-yard, where curtains of modesty separate between what is outside (profane) and what is inside (holy).
The Sanctuary contains different areas. Its very heart is the hearth, the “kitchen”. This is where the food is prepared (slaughter of animals) and cooked (on the “oven”, the Altar). Within the “domestic quarters” of the House itself, there is a secluded, intimate living area with a lamp (the Menorah) and a table (the Show-bread Table), and a pleasant aroma (from the Incense Altar). Most secluded and intimate of all is the “bedroom”, to which no-one except the most trusted has access. This is the Holy of Holies, where the “faithful of His house” may come “face to face” with the King in the height of prophecy.
The Sanctuary and Temple are replete with messages to us about how we must try to build our private homes and structure the lives we lead in them in ways that “reflect” G-dliness and enable G-d to dwell with us here in this world. This is how we lift up and elevate this world.
TERUMAH – LIFTING UP
The sin of the Golden Calf pulled the Children of Israel down to the depths of degradation. But the remedy existed already from before: TERUMAH — the elevation of mundane objects and materials, gold, silver, wood, fabrics — through the service of G-d in “homely” ways.
The great beauty of the way of repentance that G-d has provided is that it enables man to repent with honor. Despite having sinned, man is invited to become a contributor. He is asked to give a TERUMAH — to take the gold and silver that he has, the very thing with which sinned, and “contribute” and “elevate” it so that now it too has its proper place in what becomes a Sanctuary. Then the proper order is restored, and everything sings out the glory of G-d.
One of the ways we “contribute” is through the words of our daily prayers and blessings. For in essence, the Sanctuary is a House of Prayer. So too our homes should be filled with our blessings and thanks for all the good things of life that we enjoy and with our prayers for all of our needs.
King David (who prepared the way for the Temple) instituted that One Hundred Blessings should be recited daily (Rambam, Laws of Prayer 7:14). These hundred blessings (made up of the morning blessings, the thrice repeated Shmonah Esray, the blessings before and after two daily meals, etc.) correspond to the hundred ADNEY KESEF, “sockets of silver” (Ex. 26:19; Shaarey Orah). These ADNEY KESEF were the solid bases in which the “standing” boards that made up the Sanctuary walls were planted. These “sockets” of solid silver are what kept the boards upright. This silver came from the 100 KIKAR of silver contributed by the Children of Israel in response to the command with which our parshah of TERUMAH begins: “Let them take an offering.and silver” (Ex. 25:3 and Rashi ad loc.; Ex. 38:26-7).
KESEF, “silver”, is related to the word for “longing” — as in KISUFin. Thus 100 ADNEY KESEF alludes to the hundred times we bless the name of G-d (A-D-N-Y), our Lord, with longing and yearning for His holiness to dwell with us! This small “contribution” on our part is what keeps the entire Sanctuary standing!
MESHENICHNAS ADAR, MARBIN BESIMCHAH!!! “When Adar arrives, we maximize SIMCHAH!!!”
Shabbat Shalom UMevorach – Rabbi Avraham Yehoshua Greenbaum
Haftarat Terumah – ‘Heave Offering’ – 1 Kings 5:26-6:13
In this Haftarat Studies : As it is Concerning the Solmon Temple which you are building that if you walk in My statutes, execute My judgments, keep all My commandments, and walk in them, then I will perform My word with you, which I spoke to your father David. And I will dwell among the children of Israel, and will not forsake My people Israel. -1 Kings 6:12-13
And in the book of II Chronicles: Now My eyes will be open and My ears attentive to prayer made in this place. For now I have chosen and sanctified this house, that My Name may be there forever; and My eyes and My heart will be there perpetually. -II Chronicles 7:15-16
Beloved, We should understand that the Mish’kan, the First and Second Temples were His dwelling place. We should seek and pray for its rebuilding, and long for its times of offering – evening, morning, and afternoon. You see, our spiritual ancestors, prophets and the first disciples of Yeshua were dedicated to the Temple, to worship the Most Ancient Holy one of Israel. After Messiah’s resurrection, it was the meeting place of His followers. –And they worshipped Him, and returned to Jerusalem with great joy, and were continually in the Temple praising and blessing G-d. -Luke 24:52-53
There can be a Temple with a Re-united 12 tribes of Israel( i.e reconciled in Peace and Unity to Serve Most Holy one of Israel ) . And Through True Teshuva(i.e Repentance) there can be Redemption and a Kingdom for all the 12 tribes of Israel under the divine mandate of Mashiach ben Yosef.
As it is written: The land of Judah became G-d’s sanctuary, and Israel became his kingdom. – Psalm 114 : 2
Beit Yaaqov International (i.e House of Yaaqov community) is weeping and praying before the Holy presence of Most High for the true identification of Efrayim/Yisrael and reunification and reconciliation with the House of Judah.
To this promise our twelve tribes, Hope to attain about the restoration of all the twelve tribes as a One people, One Nation Under One King to Serve Most Ancient Holy one of Israel. – -Jeremiah 31:33, Ezekiel 37:23-25, Acts 26:7
My Servant David shall be their prince forever. And He will rule the House of Ya‘akov forever — there will be no end to his Kingdom.” – Ezekiel 37 :24 , Luke 1 :33
We should also pray like the words of King David, who said, “Create in me a clean heart, O G-d” – Psalm 51:10.
Then we may declare along with him, “I delight to do Your will, O my G-d; Your Torah is within my heart” -Psalm 40:8.
Most High, our G-d and toward Your people Israel and their prayer and restore the service to the Holy of Holies of Your Temple. The fire-offerings of Israel and their prayer accept with love and favor, and may the service of Your people Israel always be favourable to You.
May our eyes behold Your return to Zion in compassion.
Blessed are You, HaShem, Who restores His Presence to Zion.
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, BetYisrael International.
Gaddi – President