מרגלית זינאתי מפקיעין (81) מתארחת בערב חדש 25.7.12 עם השחקן אוריאל רוזנבאום, ביחד מעלים קטע מהצגה המועלית בביתה ומספרים את סיפור יהודי פקיעין המוסתערבים ומשפחת זינאתי. . מתארח באולפן ד"ר לביא שי ממכון יד בן צבי בירושלים שחוקר את סיפור יהודי פקיעין
02 November 2026
Margalit’s family never left the land of Israel
Margalit’s family never left the land of Israel
The myths that Jews are ‘colonial settlers’ or that the Arabs are the indigenous inhabitants of the land are belied not only by the millennial presence of Jews in the Middle East, but that Jews have lived continuously in the land of Israel. Margalit Zinati’s family never left the Galilee village of Peki’in.
Margalit Zinati is not Sephardic, Ashkenazi, or Yemeni Her family has lived in the Galilee continuously for over 2,000 years. She comes from a family of Cohanim who left Jerusalem pon the destruction of the 2nd Temple and found safe haven in the town of Peki’in.
Peki’in was a Jewish village since the time of the Temple and is mentioned extensively throughout the Mishna and Talmud. It is recorded that the influential Sage Rabbi Yehoshua and his many disciples set up their Yeshiva in Peki’in.
The Jewish population of Peki’in saw a significant drop during the Crusader and Mamluk period. During the early Mamluk period documents show the growing presence of Druze in the village. But Jews continued living in the village throughout, the majority of which were Kohanim.
Margalit Zinati’s family have been the caretakers of the ancient synagogue of Peki’in, believed to be the original site of Rabbi Yehoshua’s Talmudic yeshiva 2,000 years ago
The interior of the synagogue appears similar to other ancient synagogues in the Galilee; Large open space with “benches” built into the structure under the windows
Peki’in is also the site of the cave where Rabbi Shimon Bar Yochai and his son hid from the Romans A common tradition cites this is the site of the cave. Druze and Christians of Peki’in also hold to such a tradition. They called this cave “The Cave of Jacob’s Children.” https://www.jewishrefugees.org.uk/2023/11/margalits-family-never-left-the-land-of-israel.html
Margalit Zinati, last remaining member Beis Sheni Priestly Family
Margalit Zinati (Hebrew: מרגלית זינאתי; born October 1931[1]) is an Israeli Jewish woman and member of the ancient Zinati family, which is one of the three priestly families that have lived in Peki'in for millennia.[2][3]
Margalit was for years the only Jew in the city and guarded the ancient synagogue. Margalit is known as the "keeper of the Jewish embers" in Peki'in.[4] In 2018, the 70th anniversary of the independence of the State of Israel, she was chosen to light a torch in the torch-lighting ceremony
 |
| 2 September 2026 |
Margalit Zinati is the daughter of Yosef and Saada Zinati, and sister of Shaul Zinati.[6] She is fluent in Arabic and Hebrew.[7]
Most Jews fled Peki'in permanently during the 1936–1939 Arab revolt, but the Zinati family decided to return after temporarily moving to Hadera for a few months between 1938 and 1939.[8]
At fourteen, Margalit left Peki'in to attend school for four years: first at kibbutz Yagur, then at the Lämel School in Jerusalem, and finally in Rehovot.[9] She returned at the outbreak of the 1948 Arab–Israeli War,[7] in which her brother Shaul participated.[10] The family was forced to leave yet again for a period of time by Fawzi al-Qawuqji's forces.[11] She returned to Peki'in after the war, deciding not to marry so she could stay in the village to protect the synagogue and her parents' fields.
Source: Wikipedia (with footnotes)
Armstrong Institute: Jews vs. Israelites? An Introduction to the Lost Tribes of Israel
Jews vs. Israelites? An Introduction to the Lost Tribes of Israel
All Jews are Israelites. Are all Israelites Jews? Scholars have long debated this question. Can we really know the answer?
From the July-August 2026 Let the Stones Speak Magazine Issue
What is the difference between the terms Jews and Israelites? It is a common assumption that these terms are perfectly interchangeable and refer to exactly the same group of people. Many believe that all Jews are Israelites and that all Israelites are Jews.
These terms are preloaded with significant historical meaning and weight. They are also indelibly connected to one of the great enduring biblical mysteries—that of the “lost 10 tribes” of Israel.
Let’s start with the basics. The biblical name Israel was first applied to the patriarch Jacob and used as an umbrella term for the 12 tribes descending from his 12 sons—aka, Israelites. Israel/Jacob had a son named Judah, who was the patriarch of one of these tribes. This is the name from which the term Jew derives. (This is more obvious in Hebrew than in English: יהודי, Yehudi—Jew; from יהודה, Yehuda—Judah. “Judahite” is therefore arguably a better English counterpart to “Israelite.”)
Most will be aware that the original united monarchy of Israel fractured following the reign of King Solomon. At this time, the 10 tribes in the north established the kingdom of Israel, which was led initially by the Ephraimite King Jeroboam i (1 Kings 11:31-35). In the south, the tribe of Judah, ruling from Jerusalem—together with the neighboring smaller tribe of Benjamin and a part of the priestly line of Levi—formed the kingdom of Judah. Israel’s initial united monarchy and eventual split into two distinct kingdoms is well-attested, both biblically and archaeologically (see, for starters, our exhibit issue, “David and Solomon’s Monumental Kingdom”).
The northern kingdom of Israel lasted barely two centuries before being conquered and deported by Assyria in the late eighth century b.c.e. The kingdom of Judah lasted nearly 150 years longer, before being conquered and deported by the Babylonians in the early sixth century b.c.e.
Here’s something many people probably do not know: The very first time the word “Jews” (יהודים, Yehudim) appears in the Bible is in the second book of Kings—a full 12 books into the Bible, in a passage of text recording events that occurred near the end of the biblical kingdom period—after Israel’s split into two kingdoms. Even more interestingly, this first time the word is used is describing a conflict between “Israelites” and “Jews”—clearly, two distinct entities, with distinct terminology applied to each.
In this conflict, the “Israelites” of the northern kingdom formed an alliance with Aram (Syria) against the “Jews” from the southern kingdom of Judah: “Then Rezin king of Aram and Pekah son of Remaliah king of Israel came up to Jerusalem to war; and they besieged Ahaz [king of Judah], but could not overcome him. At that time Rezin king of Aram recovered Elath to Aram, and drove the Jews from Elath …” (2 Kings 16:5-6).
This passage continues to document the invasion of Israel by the Assyrians, beginning with Tiglath-Pileser iii in the late 730s b.c.e. and culminating in the total subjugation of the kingdom in 718 b.c.e. The siege of Israel’s capital Samaria (721–718 b.c.e.) was completed by Sargon ii, who deported the Israelite population to the farthest northeastern reaches of the Assyrian Empire, replacing the Israelites—in typical Assyrian fashion—with immigrants from Babylon and elsewhere (2 Kings 17:6, 24; see Sidebar 1, below).
This is the moment the saga of the “lost 10 tribes of Israel” begins. Where did the lost tribes ultimately go? Who are their modern-day descendants? Their identity is not the focus of this article. Rather, its purpose is to introduce the concept of the lost tribes through the use and interpretation of the terms “Jews” and “Israelites.” Why is this important?
It’s important because—despite the obvious ancient distinction between these terms and the peoples they represent—they have come to be used so interchangeably that each has been rendered effectively meaningless. Among scholars there is tremendous confusion and debate about these terms, leading to a significant degree of ignorance and confusion on this pivotal topic of national identity—both ancient and modern.
Amalgamation of Terms—and Peoples?
A case in point: Jewish historian and rabbi Dr. Henry Abramson of Touro University in New York City, in his 2020 lecture “The Ten Lost Tribes of Israel,” described how “Jews were taken from the northern part of the land of Israel” during the Assyrian conquest of the late eighth century b.c.e. He immediately caught himself in his use of the terminology, however, quickly adding: “I tend to use the term ‘Jews’ anachronistically—just forgive me for it—most Jews do that” (emphasis added throughout).
Another case in point comes from Joel Kramer, of the popular YouTube archaeology channel Expedition Bible. In a 2022 episode titled “The 10 Lost Tribes of Israel—Are They Really Lost?” (with nearly a million views), he argued that the “12 tribes of Israel are preserved in a remnant that survived the Assyrian conquest,” made up of “refugees that were fleeing the destruction of the northern kingdom” into Hezekiah’s southern kingdom of Judah, becoming amalgamated into the southern population. As such, with representation of survivors among each of the tribes, Kramer argued that there is “no such thing as the ‘lost’ 10 tribes of Israel”—with the northern representatives now incorporated into Judah (and thus referred to as “Jews”).
Fast-forward to the return of the Jewish exiles from Babylon to the Holy Land in the latter part of the sixth century b.c.e. This is the time of the rebuilding of the second temple—the time of Zerubbabel, later Ezra and Nehemiah. The return of the Jews at this time is often assumed to be a fulfillment of the great prophecies of the restoration of wider Israel to their homeland, with the ingathering of the tribes—as above, with the terminology of “Jews” now commonly seen as synonymous with Israel, if they were not already seen as such before.
Yet the genealogies of these returnees make it abundantly obvious: These people descended from the tribes of Judah, Benjamin and Levi, the tribes that exclusively constituted the southern kingdom of Judah. Their genealogies are clearly documented in passages such as Ezra 1:5, 3:9, 4:1 and 10:9.
Note too, these exiles came from areas within Babylon, not Assyria. And they returned to Judahite locations mainly in and around Jerusalem, not to land or cities in the north (now occupied by the Samaritans).
What about the claim that the 12 tribes were preserved in a remnant that survived the Assyrian conquest? There is some piecemeal archaeological evidence indicating certain northern Israelites fled into Hezekiah’s Judah and Jerusalem at the time of the Assyrian conquest (see here for more detail). But this represented a tiny fraction of the northern kingdom. The annals of Sargon ii, for example, describe his deportation of tens of thousands of captives from his completion of the siege of Samaria alone—the final nail in the coffin following numerous battles and deportations from the time of Tiglath-Pileser iii (see Sidebar 1).
Fast-forwarding another 500 years, the first-century Jewish historian Josephus leaves no room for doubt on this matter. He affirms that there remain only “two tribes in Asia and Europe subject to the Romans, while the 10 tribes are beyond Euphrates till now, and are an immense multitude, and not to be estimated by numbers” (Antiquities 11.5.2).
Bible Aside
Biblically speaking, we do witness a sharp distinction between the use of the terms Israelites and Jews, with the latter terminology used most especially in the works of Jeremiah, Esther, Ezra and Nehemiah—all works following the fall of the northern Israelite kingdom.
Yet modern scholarship is leery of an overemphasis on internal biblical information. After all, as the popular view goes, most of these biblical texts were assembled long after the events they purport to describe anyway—with many believing most of them to have been composed in the post-exilic period. Thus, the Hebrew Bible is a compilation of texts specifically written by Jews, for Jews, about Jews—if you believe it, that is.
Prof. Zvi Ben-Dor Benite represents this critical perspective in The Ten Lost Tribes: A World History:
Derived mainly from the first and second books of Kings, the story [of the divide and collapse of the separate kingdoms of Israel and Judah] has been universally regarded by 10-tribes seekers as historical truth. Of course, nearly two centuries of probing biblical criticism and contested biblical archaeology have taught us nothing if not that the biblical narrative cannot be treated as a chronological history narrating the past as it happened.
Indeed, in the case of the biblical narrative with which we’re concerned here, it is important to bear in mind that at least the first part of the actual (as opposed to the prophetic) history of the 10 tribes story (the first book of Kings, which tells the story of the united kingdom created by David and its split into two under his grandson) is considered by biblical scholars to be almost entirely fictional. The second part, found in 2 Kings (which covers the history of the two kingdoms and the deportations of the Israelites), is thought to have been heavily edited and full of interpolations.
For those who subscribe to this (highly contestable) view—divorced from the necessity of taking at face value these biblical texts and instead giving primacy to a much later corpus of Second Temple Period literature and archaeological evidence—a definitional battleground has formed around how the terms “Israel,” “Jews,” etc were being used during these later periods. And for the past century, the scholarly consensus was that the terms Jews and Israelites were indeed being used synonymously to refer to the same group of people at this time.
What is the key source of this consensus? Irony of ironies, it traces back to a radical member of the Nazi Party!
Armstrong Institute: Study Reveals Jewish Name Continuity From Iron Age Judah to Persian Period Yehud
Study Reveals Jewish Name Continuity From Iron Age Judah to Persian Period Yehud
Analysis of nearly 500 names from Late Iron Age Judah through Persian Period Yehud reveals some change—but mostly striking continuity.
Julia Henderson/Armstrong Institute of Biblical Archaeology
new study published in the 2026 volume of Hebrew University’s Jerusalem Journal of Archaeology demonstrates a striking continuity of Jewish naming practices in the land of Judah from the late Iron Age ii (seventh to early sixth centuries b.c.e.) and throughout the Persian Period (circa 539–332 b.c.e.), during which time the territory became known as Yehud. The study, conducted by Dr. Mitka Golub of Hebrew University, was based on comparative analysis of nearly 500 names found on ancient inscriptions.
The goal of the onomastic study (the study of proper names) was to determine whether name-giving practices continued or changed over time under different governing jurisdictions, especially in light of the interim period of upheaval between the Iron Age and Persian Period. The early sixth-century b.c.e. Babylonian invasions and deportations “led to a dramatic decline in Jerusalem’s population and size, estimated at approximately 80-90 percent of its late Iron Age peak,” with a “population of Yehud in the mid-fifth century b.c.e. [of] no more than 20,000 or 30,000,” wrote Golub. In spite of this, her study reflected a surprising degree of continuity in naming practices found among the Persian Period population of Yehud right up to the end of this period (late fourth century b.c.e.).
Dr. Golub’s study analyzed the 489 known personal names from various artifacts that have come to light from this region, dating to these respective periods. Fifty of these were from artifacts belonging to Persian Period Yehud, most of which were concentrated around the Jerusalem region and dated toward the latter part of the Persian Period. The remaining 439 names were from late Iron Age ii Judahite sites. At face value, the smaller number from Persian Period Yehud “reflects Yehud’s limited demographic and territorial scale in comparison with late Iron Age ii Judah,” thus “reflecting gradual demographic recovery,” Golub explained. In spite of this smaller corpus of Persian Period names, a full “one third of the Yehud names also occur in the Judahite onomasticon.”
“Thus, notwithstanding the chronological gap and the likelihood that some returnees had adopted non-Judahite names in the Babylonian diaspora, the similarities between the two onomastica suggest a significant degree of cultural and religious continuity. … This proportion is particularly noteworthy given the significant chronological gap between the two onomastica: The vast majority of individuals (78 percent) in the Yehud onomasticon date to the late Persian Period (circa 450–332 b.c.e.),” Golub wrote.
For her study, Dr. Golub organized names according to name type, theophoric element and root. She further divided name types according to theophoric names (names bearing a divine element, such as derivatives of the names El and yhwh—e.g. Elisha and Daniel, Jehoash and Jeremiah); hypocoristic theophoric names (shortened names without their oft-associated divine element—e.g. Hanan vs. Hananiah); and other names (names entirely secular in nature, without any connection to theophoric names).
Considering the relatively small Yehud sample size, the comparison of Late Iron Age and Persian Period naming conventions was striking in the similarities it revealed. “The results indicate notable continuity,” wrote Golub.
The distributions of the main name types and theophoric elements follow similar patterns. Yahwistic names are dominant in both corpora and occur in similar proportions, underscoring yhwh’s central role in both. The root שלם, a strong Judahite marker, is the most frequent in Judah and the second-most frequent in Yehud, while חנן and עזר are common in both. Approximately one third of the Yehud names also occur in Judah.
Two main changes were observed when comparing these names: The infrequent use of El-names in Judah disappeared entirely among names in Yehud, and the form of the Yahwistic suffixes shifted from יהו- (-yahu) to יה- (-yah/-iah). “The shift from יהו to יה is also reflected in the internal development of biblical Hebrew, where יה gradually displaces יהו in late biblical Hebrew texts. Interestingly, the form יו was the dominant Yahwistic element among Israelite names, where it mainly occurred as a suffix. Conversely, among Judahite names, it was rare and occurred only as a prefix.”
In sum, the proportions of theophoric elements are “similar in both corpora: yhwh predominates in both, divine appellatives are few, and other divine names are absent or nearly so. … Yahwistic names in Yehud are dominant across social levels, indicating that Yahwism was deeply rooted throughout society”—a reality, of course, described throughout the biblical account of this period, such as in the books of Ezra and Nehemiah.
Nehemiah 9:5 states: “Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the Lord [yhwh] your God for ever and ever …” (King James Version).
Source: Armstrong Institute: https://armstronginstitute.org/1545-study-reveals-jewish-name-continuity-from-iron-age-judah-to-persian-period-yehud
by: By Beatrice Iglesias and Christopher Eames • October 30
01 November 2026
Embedded With Hilltop Youth in Qusra | What Really Happened During the "Siege"
There’s a race to settle the second-highest mountaintop in Judea and Samaria (the West Bank). It sits in no-man’s-land — Area B. Eight months ago, a group of bold Israeli youths took it upon themselves to settle a hilltop farm outpost there, after months of attacks from the nearby Arab town of Qusra. Just when they thought they’d won the battle, the media arrived and created one of the biggest lies of the year: that a besieged Palestinian family home was under attack. @channel18israel founder Sam Schubert (@samschub) was given access to the other side of the mountaintop in the middle of the media frenzy.
A closer look at the violence against Jews and the narratives surrounding Qusra. It appears that an American-owned home is being used as a base for attacks against Jews.
Sam Schubert of CH18 reports from Judea & Samaria, speaking directly with Jewish residents about the violence they experience, including lynchings and shootings.
A
Closer Look At Qusra: Part 1 - Hilltop Youth Personal Accounts
31 October 2026
🚨Glenn Beck: NO ONE Is Prepared for What's Coming to America
Glenn Beck issues a serious warning about the possibility of a major war as governments across Europe urge citizens to prepare for emergencies and reports emerge of growing threats from Iran.
In this reaction, Rabbi Aron Sokol examines Beck's concerns and explores whether these developments could have any connection to the biblical prophecies of Gog and Magog in Ezekiel 38–39.
Are we witnessing the beginning of something much bigger?
*Original Glenn Beck video:*
• I Haven’t Given a Warning Like This Since ...
Ooopsie! Yes, War is Coming. How do i know?
well, i have to admit that this might not be so imminent and i'm rushing things. seems my package is being delivered today!
Amazon just refunded the shipping cost for the books i ordered because THERE WILL BE A *DELAY.
WHY?
Air traffic is being greatly affected, just like in the previous rendition of a war with Iran
See Parsha Inspired’s latest with Glenn Beck
With even updated info since the last
Update
WHY?
Air traffic is being greatly affected, just like in the previous rendition of a war with Iran
See Parsha Inspired’s latest with Glenn Beck
With even updated info since the last
Update
* in the last war, my pkg was delayed several weeks plus
IDENTIFYING THE THEME OF PARSHAS VAYEIRA {המלצר נושא} PLUS
The Secret of 51 & the # of Words of the Second Beracha of Shemone Esrei that Resurrected Lot
30 October 2026
Electoral JIHAD: Israel's Political October 7
One way to call it:
A Comment:
Tonight, 18 Cheshvan, marks Rabbi Meir Kahane’s 36th yahrzeit, הי״ד.
Forty-five years ago, he challenged Israel with an uncomfortable question: Can Jewish sovereignty and democracy always coexist?
After another Israeli election, the question remains.
Hear his words and judge for yourself:
https://youtube.com/shorts/scYOmu5p6uA
The Sanz Rebbe visited the residence of leader Rabbi D. Landau to thank him for the sanctificatio...
The Rebbe of Sanz came to a special visit with the leader of the generation, our Rabbeinu Maran Harad Lando, and said: I want to be here for tens of thousands of Israel, to say yes, Maran Shlita: May the blessed one be blessed with the best blessings.
״נאמנותנו אינה לממלכה – אלא למלך!״ | נאום הבכורה המחשמל של הרב יהודה ויספיש מול מנהיגי הדור⚡
An inspiring, electrifying maiden address delivered before the supreme leaders of the generation: Prominent educator and Knesset candidate Rabbi Yehuda Weissfish addressing thousands in Kiryat Sefer, in the presence of Maran Rosh Yeshiva Rabbi Moshe Hillel Hirsch shlit"a and Maran Rosh Yeshiva Rabbi Dov Lando shlit"a.
Rabbi Weissfish delivered an unforgettable ideological message: "They claimed this week that loyalty belongs to the state rather than the King. But we declare loud and clear: Our loyalty does not belong to the state or any earthly kingdom - our absolute loyalty belongs solely to the King of Kings, HaKadosh Baruch Hu!".
📢 אנחנו בשליחות להפיץ את אורם של גדולי הדור לכל יהודי בעולם! 🌍
בקרוב נעלה תיעוד היסטורי גנוז ומצמרר שמעולם לא פורסם!
Rabbi WInston: Parashas Vayaira
G–D TOLD AVRAM, “Leave…and I will make your name great. Bris Milah changed everything. It’s not so clear from the parsha, but it will be at the end of history.
The story picks up where it left off last week, just like those attending the Bris move on to the seudah after the baby’s grand exit without very much consideration for what just happened. It was just another Bris, and indeed it was, millions having been performed since Avraham carried out the first one. The rite of passage earned, another baby boy has been inducted into the original covenant.
All that is true, but so much more as well. But, if you don’t appreciate how history works, then the significance of Bris will go right over you. Because, so much of what Bris does for the world happens below the surface and behind the scenes. You have to go there to see all the incredibly dynamic impacts that a single Bris has on Creation and world rectification.
Yechezkel, when talking about the final redemption, says:
And I will give you a new heart, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and I will give you a heart of flesh. (Yechezkel 36:26)
Obviously, the prophet was not talking about national open-heart surgery, at least not in the physical sense. Rather, he was talking about national milah on the heart, as the Torah put it:
And G–D, your G–D, will circumcise your heart and the heart of your offspring, [so that you may] love G–D, your G–D, with all your heart and with all your soul, for the sake of your life. (Devarim 30:6)
This means that the difference between a heart of stone and one of flesh is not the heart itself, but what encases it, some kind of spiritual orlah. Some say it’s a good thing too because we could never have emotionally survived all that we have gone through as a nation if we had had flesh hearts. But, quite frankly, we haven’t really survived all of it even with hearts of stone. Then again, had we not lost our hearts of flesh, maybe we wouldn’t have gone through all that we did in the end.
When did we lose our hearts of flesh in the first place? The Gemara says that Adam HaRishon had been created without any orlah, and that he created it for himself after his sin (Sanhedrin 38a). Of course, anything to do with Adam HaRishon and his chet is rarely what it seems to be on the surface, and tends to be kabbalistic, which the GR”A confirms by explaining it means he lost his intellectual clarity. And this basically amounted to a head-heart disconnect that we were expelled from Paradise to fix.
How do we do it? You’d think that learning Torah would be enough, but it turns out that it’s not. Eventually we realized that and began something called the Mussar Movement to work on reconnecting head and heart, mind and Menschlichkeit. But that’s just a more recent name for something the Torah addresses all the way back at the beginning: Derech Eretz.
The Torah says:
And G–D sent him out of the Garden of Eden, to till the soil, whence he had been taken. And He drove the man out, and He stationed from the east of the Garden of Eden the keruvim and the blade of the revolving sword, to guard the path to the Tree of Life. (Bereishis 3:23–24)
But the Midrash interprets: Path? That is Derech Eretz. (Vayikra Rabbah 9:3)
From the verse it sounds like we were barred from the Aitz HaChaim. But we know better, because Torah is called “Aitz HaChaim,” and learning it is our life’s mission. With the Midrash’s interpretation we now understand that we weren’t completely barred from the tree; we just can’t access it properly without Derech Eretz, which is what the Leshem also said regarding the Ohr HaGanuz, the light G–D hid on the first day of Creation and which is the basis of the Torah:
G–D saw that the light was good, and G–D separated between the light and the darkness. (Bereishis 1:4)
He saw that the wicked were unworthy of using it, and therefore set it apart for the righteous in the Future Time. (Rashi)
He made a separation in the illumination of the light, that it should not flow or give off light except for the righteous whose actions draw it down and make it shine. However, the actions of the evil block it, leaving them in darkness. This itself was the hiding of the light. (Sefer HaKlallim, Klal 18, Anaf 8, Os 4)
The Leshem didn’t mention talmidei chachamim, because you can be one without being a tzaddik. Likewise, you don’t have to be the biggest talmid chacham to be a tzaddik, just a lot of Derech Eretz. Because it is our Derech Eretz that reveals how much our Torah has made the journey from our heads to our hearts, how much it has broken through the “orlah” that blocks it. That’s when it moves from the technical level of Chochmah and becomes the all-important Da’as.
And now you can appreciate why the first story to be told after Avraham received his Bris is about Derech Eretz, Avraham being more concerned about wayfarers than his own recovery. That wasn’t just after the Bris. It was because of it, and if you want to know the more complete story, you can see my new book called “Derech and Eretz: Personal Behavior and World Rectification,” available through Amazon or my site, www.thirtysix.org.
Have a great Shabbos,
Pinchas Winston
Subscribe to:
Posts (Atom)
מרגלית זינאתי מפקיעין ואוריאל רוזנבאום ב"ערב חדש".wmv
מרגלית זינאתי מפקיעין (81) מתארחת בערב חדש 25.7.12 עם השחקן אוריאל רוזנבאום, ביחד מעלים קטע מהצגה המועלית בביתה ומספרים את סיפור יהודי פקי...
