06 September 2026
馃敟 诇讗 转诇讜讬讬诐 讘专讗砖 讛诪诪砖诇讛 讻讝讛 讗讜 讗讞专: 讛谞讗讜诐 讛讞专讬祝 砖诇 讛诪谞讛讬讙 诪专谉 讛专讘 诇谞讚讜 砖讛专注讬讚 讗转 讟讘专讬讛 讘诪注诪讚 讛讗诇驻讬诐
诪专讜诪诐 讜专讘 专讜砖诐 诇专讗砖讜谞讛 讘讟讘专讬讛: 诪注诪讚 "专讬转讞讗 讚讗讜专讬讬转讗" 讘专讗砖讜转 诪谞讛讬讙 讛讚讜专 诪专谉 讛讙专"讚 诇谞讚讜 砖诇讬讟"讗
讗诇驻讬诐 诪转讜砖讘讬 讟讘专讬讛 讙讚砖讜 讛讘讜拽专 讗转 讗讜诇诪讬 "讗专诪讜谞讬讛" 讘诪注诪讚 "专转讞讗 讚讗讜专讬讬转讗", 讘专讗砖讜转 诪谞讛讬讙 讛讚讜专 诪专谉 专讗砖 讛讬砖讬讘讛 讛讙专"讚 诇谞讚讜 砖诇讬讟"讗
讻讞诇拽 诪诪住讜专转 讬讬讞讜讚讬转 砖爪讜讘专转 转谞讜驻讛 讘专讞讘讬 讛讗专抓, 诪拽讬讬诐 专讘讬谞讜 诪注诪讚讬 "专转讞讗 讚讗讜专讬讬转讗" 讘注专讬诐 砖讜谞讜转, 砖讘讛诐 谞驻讙砖 讛爪讬讘讜专 讛专讞讘 讜讘谞讬 讛转讜专讛 讛诪拽讜诪讬讬诐 注诐 专讘讬谞讜, 讜讝讜讻讬诐 诇砖讗转 讜诇转转, 诇驻诇驻诇 讜诇讚讜谉 注诪讜 讬砖讬专讜转 讘讚讘专讬 转讜专讛 讜讘注讜诪拽 讛住讜讙讬讜转.
讛讙注转 专讘讬谞讜 诇讟讘专讬讛 讘讬讜诐 讝讛 谞注专讻讛 讘诪住讙专转 讛砖转转驻讜转讜 讘讜讜注讬讚转 "拽专谉 注讜诇诐 讛转讜专讛" 砖谞注专讻讛 诇谞讙讬讚讬诐 讘诪诇讜谉 "住讟讗讬" 讛住诪讜讱. 讘注讬专 谞讬爪诇讜 诪讬讚 讗转 讛讝讚诪谞讜转 讛驻讝 砖诇 砖讛讜转 诪专谉 讘讗讝讜专, 讜讗专讙谞讜 讗转 讛诪注诪讚 讛诪专讜诪诐, 讘讜 讙讜讚砖讬诐 讛讛诪讜谞讬诐 讗转 讛讗讜诇诐 诪拽爪讛 诇拽爪讛 讘讛转专讙砖讜转 专讘讛.
诇讗讞专 诪注诪讚 讛专转讞讗 讚讗讜专讬讬转讗, 谞砖讗 专砖讻讘讛"讙 专讘讬谞讜 诪专谉 专讗砖 讛讬砖讬讘讛 讛讙专"讚 诇谞讚讜 砖诇讬讟"讗 讚讘专讬 讞讬讝讜拽 讘驻谞讬 讛讗诇驻讬诐 讘讟讘专讬讛:
"讘专讜讱 讛砖诐 拽讜诇 讛转讜专讛 诪转专讜谞谉 讘讻诇 诪拽讜诐 讜诪拽讜诐, 讜讘驻专讟 讻讗谉 讘注讬专 讟讘专讬讛 砖讝讻转讛 讘砖谞讬诐 讛讗讞专讜谞讜转 砖诪讗讜转 专讘讜转 砖诇 讘谞讬 转讜专讛 诪讻诇 讛讞讜讙讬诐 讜讛注讚讜转 拽讘注讜 讗转 诪砖讻谞诐 讻讗谉.
诇讬诪讜讚 讛转讜专讛 讜注住拽 讛转讜专讛, 讝讛讜 讛讚讘专 讛谞砖讙讘 讘讬讜转专 砖拽讬讬诐 讘注讜诇诐, 讜转诇诪讜讚 转讜专讛 讻谞讙讚 讻讜诇诐.
讻讜诇谞讜 讬讜讚注讬诐 砖注讜诇诐 讛转讜专讛 讘诪爪讘 拽砖讛 诪讗讚, 讜专讚讬驻讜转 讛砖诇讟讜谞讜转 诪讻讘讬讚讬诐 诪讬讜诐 诇讬讜诐 注诇 注讜诇诐 讛转讜专讛, 讜讻诇 讬讞讬讚 讜讬讞讬讚 诪诇讜诪讚讬 讛转讜专讛 诪专讙讬砖 讗转 注讜诇 讛讙讝专讜转.
讗谞讞谞讜 诇讗 转诇讜讬讬诐 讘驻诇讜谞讬 讗讜 讘讗诇诪讜谞讬, 讗讜 讘专讗砖 诪诪砖诇讛 讻讝讛 讗讜 讗讞专, 讗诇讗 讗讱 讜专拽 讘讘讜专讗 注讜诇诐, 讜讻讜诇谞讜 诪爪驻讬诐 讜诪讬讬讞诇讬诐 砖讬专讞诐 注诇 注诪讜 讜讘驻专讟 注诇 注讜诇诐 讛转讜专讛. 讜讻注转 砖讗谞讞谞讜 注讜诪讚讬诐 诇驻谞讬 讬诪讬 讛讚讬谉, 讞讜讘转 讻讜诇谞讜 诇讛专讘讜转 讘转讜专讛 讜讘诪注砖讬诐 讟讜讘讬诐, 诇注讜专专 专讞诪讬 砖诪讬诐 砖讬讙讝讜专 讛砖诐 注诇 讻讜诇谞讜 讙讝专讜转 讟讜讘讜转.
讬讛讬 专爪讜谉 砖谞讻转讘 讜谞讞转诐 诇讞讬讬诐 讟讜讘讬诐, 讜谞讬讙讗诇 讘诪讛专讛 讘讬诪讬谞讜 讙讗讜诇转 注讜诇诪讬诐".
馃敟讘讝讻讜转诐 谞讙讗诇: 讙讚讜诇讬 讬砖专讗诇 诪讗讝讬谞讬诐 讘讞专讚转 拽讜讚砖 诇讘专讻转 讛诪谞讛讬讙 讛专讘 诇谞讚讜 讘讻讬谞讜住 讘诪注讜谞讜 诇诪注谉 诪拽讘诇讬 注讜诇 转讜专讛
讘诪注讜谞讜 砖诇 诪谞讛讬讙 讛讚讜专 诪专谉 专讗砖 讛讬砖讬讘讛 讛讙专"讚 诇谞讚讜 砖诇讬讟"讗 谞注专讱 讻讬谞讜住 讞讘讜专转 诪拽讘诇讬 注讜诇 转讜专讛, 讘诪注诪讚 讛砖转转驻讜 讘谞讜住祝: 诪专谉 专讗砖 讛讬砖讬讘讛 讛讙专诪"讛 讛讬专砖 砖诇讬讟"讗, 讜讛讙讗讜谉 讛讙讚讜诇 专讘讬 讬砖专讗诇 讘讜谞讬诐 讘谉 讞讬讛 专讜讬讝讗 砖专讬讬讘专 砖诇讬讟"讗 专"讬 谞转讬讘 讛讚注转. 讘诪专讻讝 讛诪注诪讚 讛讗讝讬谞讜 讙讚讜诇讬 讬砖专讗诇 诇诪砖讗 诪谞讛讬讙 讛讚讜专 诪专谉 砖诇讬讟"讗: 讞讘讜专转 注讜诇 转讜专讛 诪讜住讬驻讬诐 讘诇讬诪讜讚 讛转讜专讛, 讘讝讻讜转诐 谞讜住祝 转讜专讛, 讝讻讜转 诇讬诪讜讚 讛转讜专讛 注爪诐 讛注谞讬谉 讝讛 讚讘专 讙讚讜诇, 讘讝讻讜转 讝讛 谞讙讗诇 诪讻诇 讛爪专讜转. 讜讛讘专讻讛 诇讻诇 讛诪讞讝讬拽讬 转讜专讛 砖谞讜转谞讬诐 讘讬谉 诪讗专抓 讬砖专讗诇 讜讘讬谉 诪讞讜抓 诇讗专抓 讘砖讘讬诇 讛注谞讬谉 讛谞砖讙讘 讜讛谞讻讘讚 诇住讬讬注 诇讘谞讬 讗专抓 讬砖专讗诇 讘诇讬诪讜讚 讛转讜专讛. 讛拽讘"讛 讬转谉 诇讛诐 讗转 讛讚讘专讬诐 讛讟讜讘讬诐, 砖谞讬诐 讟讜讘讜转, 砖谞讛 讟讜讘讛, 讻转讬讘讛 讜讞转讬诪讛 讟讜讘讛, 讜谞讞转 诇讗讜专讱 讬诪讬诐 讟讜讘讬诐 讘讻诇 讗砖专 诇讛诐, 讛爪诇讞讛 讘讻诇 讗砖专 诇讛诐, 讜诇讻诇 注诐 讬砖专讗诇 讘诪讛专讛 讘讬诪讬谞讜 讗诪谉.
What it's like to ACTUALLY make Aliyah. ❤️ Our story ❤️
Guy's.. WE MADE IT! 馃嚠馃嚤馃嚠馃嚤馃嚠馃嚤
This is the story of our final days in the USA, leading into our first week in Israel as Olim Chadashim, new immigrants, or should I say, ASCENDERS!! 馃嚠馃嚤 ❤️
Our interview with Stories of Hope, Meaningful People Podcast ⬇️⬇️⬇️
• He Told Her His Biggest Secret an Hour Aft...
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AM YISRAEL CHAI!
• He Told Her His Biggest Secret an Hour Aft...
SUBSCRIBE TO FOLLOW ALONG!
AM YISRAEL CHAI!Chavakuk Hanavi ben Isha Hashunamis zt"l
Chavakuk Hanavi ben Isha Hashunamis zt"l
讛专讘 讞讘拽讜拽 讝爪"诇
Elul 24 , 0
Known As: Chabakuk, Habakkuk
The Zohar (Beshalach 44a) teaches us that Chabakuk was the son of the Shunamite that Elisha HaNavi revived him from death see Melachim II 4:16-17, 32-35.
The Gemara in Makkos 23b-24a teaches us that Rabbi Simlai taught: There were 613 mitzvos given to Moshe in the Torah, consisting of 365 negative transgressions that correspond to the number of days in the solar year, and 248 positive mitzvos corresponding to the number of a person’s limbs. Rav Hamnuna said: What is the pasuk that hints at this? It is written: “Moshe commanded to us the Torah, an inheritance of the congregation of Yaacov” (Devarim 33:4). The word Torah, in terms of its numerical value [gematria] is 611 plus the two we heard directly from Hashem equals 613. . . Chabakuk came and established the 613 mitzvos upon one foundation, as it is says in the pasuk: “But the righteous person shall live by his faith” (Chabakuk 2:4).
In Sotah 49a we learn: If it were not for the prayer of Habakkuk, two Torah scholars would have to cover themselves with a single cloak (Rashi due to poverty) and engage in Torah study dressed that way, as it is stated: “Lord, I heard Your report and was afraid; O Lord, revive Your work in the midst of the years” (Habakkuk 3:2).
His tzion on Route 65 is close to Rabbeinu Bechaya in Kadarim, Israel
Melachim II 4:16-35
16 And Elisha said, “At this season next year, you will be embracing [chovekes - hugging like the name Chabakuk (Zohar BeShalach 44b)] a son.” She replied, “Please, my lord, man of God, do not delude your maidservant.”
17The woman conceived and bore a son at the same season the following year, as Elisha had assured her.
18The child grew up. One day, he went out to his father among the reapers.
19[Suddenly] he cried to his father, “Oh, my head, my head!” He said to a servant, “Carry him to his mother.”
20He picked him up and brought him to his mother. And the child sat on her lap until noon; and he died.
21She took him up and laid him on the bed of the man of God, and left him and closed the door.
22Then she called to her husband: “Please, send me one of the servants and one of the she-asses, so I can hurry to the man of God and back.”
23But he said, “Why are you going to him today? It is neither new moon nor sabbath.” She answered, b“It’s all right.”-b
24She had the ass saddled, and said to her servant, “Urge [the beast] on;c see that I don’t slow down unless I tell you.”
25She went on until she came to the man of God on Mount Carmel. When the man of God saw her from afar, he said to his servant Gehazi, “There is that Shunammite woman.
26Go, hurry toward her and ask her, ‘How are you? How is your husband? How is the child?’” “We are well,” she replied.
27But when she came up to the man of God on the mountain, she clasped his feet. Gehazi stepped forward to push her away; but the man of God said, “Let her alone, for she is in bitter distress; and the LORD has hidden it from me and has not told me.”
28Then she said, “Did I ask my lord for a son? Didn’t I say: ‘Don’t mislead me’?”
29He said to Gehazi, “Tie up your skirts, take my staff in your hand, and go. If you meet anyone, do not greet him; and if anyone greets you, do not answer him. And place my staff on the face of the boy.”
30But the boy’s mother said, “As the LORD lives and as you live, I will not leave you!” So he arose and followed her.
31Gehazi had gone on before them and had placed the staff on the boy’s face; but there was no sound or response. He turned back to meet him and told him, “The boy has not awakened.”
32Elisha came into the house, and there was the boy, laid out dead on his couch.
33He went in, shut the door behind the two of them, and prayed to the LORD.
34Then he mounted [the bed] and placed himself over the child [The Zohar (BeShalach 44b-45a) says that this hug or embrace was the second hint at Chabakuk's name] . He put his mouth on its mouth, his eyes on its eyes, and his hands on its hands, as he bent over it. And the body of the child became warm.
35He stepped down, walked once up and down the room, then mounted and bent over him. Thereupon, the boy sneezed seven times, and the boy opened his eyes.
36[Elisha] called Gehazi and said, “Call the Shunammite woman,” and he called her. When she came to him, he said, “Pick up your son.”
37She came and fell at his feet and bowed low to the ground; then she picked up her son and left.
Who Will Rise Up To Confront These Discriminatory “Hitlerian Protocols”
More than 60 Chareidi bochurim classified by the IDF as draft evaders are expected to spend this coming Shabbos in military prison, marking a dramatic increase in the number of detained Bnei Yeshivos.
According to organizations assisting detained Bnei Yeshivos, the sharp rise comes amid a growing wave of arrests, including numerous detentions at Ben Gurion Airport as authorities step up enforcement against those with outstanding draft orders. Six draft evaders were apprehended at Ben Gurion Airport on Wednesday alone, while dozens of Breslov chassidim have reportedly been detained in recent weeks while attempting to leave Eretz Yisroel ahead of Rosh Hashanah.
The increase also includes a number of bochurim and avreichim who have turned themselves in to the military authorities. According to the assistance organizations, some have done so in hopes of completing their prison sentences in time to travel to Uman for Rosh Hashanah following their release.
The issue has become particularly acute ahead of the annual Rosh Hashanah pilgrimage to Uman, with authorities increasing enforcement at Ben Gurion Airport and other border crossings.
The latest figure represents another significant escalation in the ongoing draft crisis facing the Chareidi tzibbur.
(YWN Israel Desk—Jerusalem)
[this is part of a worlwide effort to eliminate religious communities (i.e. attack on Haredim and their way of life) that won’t conform to “the ruling class (population control and reduction),” and no different to what is happening to the Amish in Pennsylvania, and what was perpetrated against an indigeous minority group in Australia. And included in this effort are the Israel Yishuvim and those they call Settlers”.]
诇讗 转诇讜讬讬诐 讘砖讜诐 专讗砖 诪诪砖诇讛!" | 诪专谉 讛讙专"讚 诇谞讚讜 讘谞讗讜诐 住讜注专 讘驻谞讬 讛讗诇驻讬诐 讘讟讘专讬讛馃敟
A powerful address delivered in Tiberias by the leader of the generation, Maran Rosh HaYeshiva Harav Dov Lando Shlit"a, addressing the severe decrees facing the Torah world in Israel.
Maran Shlit"a emphatically proclaimed: "We are not dependent on any Prime Minister or political leader, but solely on the Creator of Eretz Yisrael05 September 2026
Only 20 of These Birds Were LEFT. Then a Man Did the UNTHINKABLE to Save Them
Fascinating Story, hope you have the patience to read to the end. It testifies that mostly all in the created animal world live in “family structures” like humans.
You may need to watch on youtube if this doest play.
Kedushas haMachaneh
Chief Rabbi Demands: “Revoke Disciplinary Proceedings Against Givati Soldiers”
Israel’s Chief Rabbi, HaRav Kalman Ber, sent a sharply worded letter Wednesday to Defense Minister Yisrael Katz and IDF Chief of Staff Eyal Zamir over the decision to put Givati soldiers on trial following the incident in which they refused to enter an APC with a female paramedic.
In his letter, the Chief Rabbi called for the decision to be reversed, arguing that officials must consider not only the formal aspects of the case but also its broader consequences.
“We have a principle known as the ‘fifth section of the Shulchan Aruch’—matters that do not appear in the rulebook, but that common sense requires,” he wrote. “When considering an issue that has significant public repercussions, in my humble opinion, the potential consequences of such a decision must also be taken into account.”
Rav Bar sharply criticized the manner in which some of the IDF’s codes of conduct were established. He said some of those codes were formulated by people who were not military professionals but rather “academics and intellectuals,” while the Torah also sets clear rules governing the conduct of a Jewish army.
“The fundamental principle is, ‘Your camp shall be holy,’” he wrote. “What has become of the rights of the religious soldier when certain practices conflict with his way of life?”
The Chief Rabbi noted that since the establishment of the IDF, accommodations have been made for Torah-observant soldiers regarding kashrus and Shabbos, and questioned why, in his view, the same consideration is not being extended when it comes to mixed-gender service.
“Why, when it comes to mixed-gender service, does a religious, Torah-observant soldier have no right to a say, when matters of ‘kedushas hamachaneh’ are fundamental to his very way of life?” he asked. “I appeal to you to change the directives in this area so that they accommodate the way of life of the religious soldier.”
Rav Ber then sharpened his criticism further. “How unfortunate it is that those who absorbed their culture from a foreign culture and are distant from Toras Yisrael are the ones who established the codes according to which Israel’s soldiers are expected to carry out their mission,” he wrote.
“I regret that I must protest what has been done. An action such as putting soldiers on trial when their sole concern is preserving kedushas hamachaneh could bring disaster upon the need to integrate everyone into this campaign.”
The Chief Rabbi concluded his letter with a direct appeal to the Chief of Staff and Defense Minister to reverse the decision.
“I write these words with a heavy heart and out of a sense of responsibility for Am Yisrael and the unity of the nation. I implore you in the strongest possible terms to change the decision and keep these words before you,” he concluded.
(YWN Israel Desk—Jerusalem)
04 September 2026
讛专讘 讗讘专讛诐 诪砖讛 讘谉 注诪谞讜讗诇 讜讜诇讟驻专讬讬讚 讝爪"诇
Rav Avrohom Moshe Waltfreid of Pshedburzh/Rushpesha zt"l
讛专讘 讗讘专讛诐 诪砖讛 讘谉 注诪谞讜讗诇 讜讜诇讟驻专讬讬讚 讝爪"诇
Elul 22 , 5678
Father's Name: Emanuel Waltfreid
He was the 3rd rebbe of Pshedburz (his mother was the daughter of Yisroel, the eldest son of the Chozeh of Lublin)
Rav Avrohom Moshe was born in 转"专 - 转专"讗 (1840-1841) and named Avrohom after his great grandfather, the Chozeh’s father, and Moshe after his great Uncle Rav Avrohom Moshe of Peshevorsk. He was taken as a son-in-law by Rav Gershon Chaim Landa of Kaminsk. The Tiferes Shlomo said of Rav Gershon that he was, “a guardian of the Bris Kodesh (covenant) and his son-in-law described him as having the countenance of a king.
He was widowed in 转专"讱 and he remarried the daughter of Rav Meir Abramson of Lublin. He remained there, steeped Torah and avodas Hashem.
When his father passed away, some saw him as the natural successor, while others did not. The dispute was sent to the famed Divrei Chaim of Sanz to decide, and he replied that although young in years, Rav Avrohom Moshe should take up the post of his forebearers. The Chozeh explained, “It is fitting that he sit in the rabbinic chair since his face shines with chochmah and yirah (wisdom and fear of Heaven. I am sure he will grow to be a great tree!”
Due to disputes, Rav Avrohom left Pshedburz for Silov near Pietrokov in 转专讻"讟. There, in the year 转专诇讘"转, a vicious blood libel was spread, and he was falsely accused of the ritual murder of a gentile child for using his blood to bake matzos. On Pesach, he was attacked by a vicious mob. A pogrom was narrowly averted against the rav and his family when the child who had been missing was discovered after having been lost in the forest. Still, the mob, in their senseless rage wrecked the rav’s home in the middle of the seder, destroying furniture and even ripping up the floorboards.
In 转专"谉, he left Silov for Ruspesha. Even there, he knew no peace. The Rav and Rebbetzin were accused of murder when a Shabbos goy died after he accidentally drank what he thought was liquor and was actually poison. After many efforts, they were released, but not before a mini-pogrom ensued and, again, they nearly lost their lives and their home to a bloodthirsty mob.
With Rav Avrohom at the helm of the chassidus, a great number of shtiebls opened up carrying the Ruspesha name across Poland. The rebbe also became well-known for his power of neginah. He composed many heartfelt chassidic niggunim. Chassidim testified that when the rebbe sang, “Hashem has reigned and clothed Himself in pride – Hashem malach geus lavesh,” they felt the gates of the supernal chamber of music on High open up and that they entered therein!
Even among the gentiles, the rebbe was renowned and respected. The local squire, Poritz Turabowski of Pietrekov, reportedly made no move without first consulting the Rebbe Reb Moshel’eh, as he was fondly known by his thousands of followers. Even after the rebbe’s passing, the poritz continued to visit his kever for brachos and yeshuos.
Towards the end of his life, in 转专注"讜, Rav Avrohom returned to Pshedburz and remarked that he wished to be laid to rest among his forebearers. He returned his holy soul to its Creator on the 22nd of Elul, 转专注"讞.
His sons were all rebbes: Rav Emanuel of Lodz, Rav Yeshayahu of Kalisch, Rav Yisroel of Radomsk, Rav Shlomo Zalman of Tomashuv, and Rav Chaim Elazar of Peshedbuzh.
His son-in-law was Rav Binyamin Bunim, son of Rav Chaim Meir Epstein of Neistadt.
Rav Avrohom Moshe was born in 转"专 - 转专"讗 (1840-1841) and named Avrohom after his great grandfather, the Chozeh’s father, and Moshe after his great Uncle Rav Avrohom Moshe of Peshevorsk. He was taken as a son-in-law by Rav Gershon Chaim Landa of Kaminsk. The Tiferes Shlomo said of Rav Gershon that he was, “a guardian of the Bris Kodesh (covenant) and his son-in-law described him as having the countenance of a king.
He was widowed in 转专"讱 and he remarried the daughter of Rav Meir Abramson of Lublin. He remained there, steeped Torah and avodas Hashem.
When his father passed away, some saw him as the natural successor, while others did not. The dispute was sent to the famed Divrei Chaim of Sanz to decide, and he replied that although young in years, Rav Avrohom Moshe should take up the post of his forebearers. The Chozeh explained, “It is fitting that he sit in the rabbinic chair since his face shines with chochmah and yirah (wisdom and fear of Heaven. I am sure he will grow to be a great tree!”
Due to disputes, Rav Avrohom left Pshedburz for Silov near Pietrokov in 转专讻"讟. There, in the year 转专诇讘"转, a vicious blood libel was spread, and he was falsely accused of the ritual murder of a gentile child for using his blood to bake matzos. On Pesach, he was attacked by a vicious mob. A pogrom was narrowly averted against the rav and his family when the child who had been missing was discovered after having been lost in the forest. Still, the mob, in their senseless rage wrecked the rav’s home in the middle of the seder, destroying furniture and even ripping up the floorboards.
In 转专"谉, he left Silov for Ruspesha. Even there, he knew no peace. The Rav and Rebbetzin were accused of murder when a Shabbos goy died after he accidentally drank what he thought was liquor and was actually poison. After many efforts, they were released, but not before a mini-pogrom ensued and, again, they nearly lost their lives and their home to a bloodthirsty mob.
With Rav Avrohom at the helm of the chassidus, a great number of shtiebls opened up carrying the Ruspesha name across Poland. The rebbe also became well-known for his power of neginah. He composed many heartfelt chassidic niggunim. Chassidim testified that when the rebbe sang, “Hashem has reigned and clothed Himself in pride – Hashem malach geus lavesh,” they felt the gates of the supernal chamber of music on High open up and that they entered therein!
Even among the gentiles, the rebbe was renowned and respected. The local squire, Poritz Turabowski of Pietrekov, reportedly made no move without first consulting the Rebbe Reb Moshel’eh, as he was fondly known by his thousands of followers. Even after the rebbe’s passing, the poritz continued to visit his kever for brachos and yeshuos.
Towards the end of his life, in 转专注"讜, Rav Avrohom returned to Pshedburz and remarked that he wished to be laid to rest among his forebearers. He returned his holy soul to its Creator on the 22nd of Elul, 转专注"讞.
His sons were all rebbes: Rav Emanuel of Lodz, Rav Yeshayahu of Kalisch, Rav Yisroel of Radomsk, Rav Shlomo Zalman of Tomashuv, and Rav Chaim Elazar of Peshedbuzh.
His son-in-law was Rav Binyamin Bunim, son of Rav Chaim Meir Epstein of Neistadt.
Rabbi Wein: Nitzavim Vayeilech
WEEKLY PARSHA FROM THE DESTINY ARCHIVES
Nitzavim Vayeilech 2017/5777
Ah! The covenant once more. The basis of the relationship between the Jewish people and their Creator is the covenant that exists between them. The covenant is central to the story of the Jewish people. Our father Avraham entered into and created the terms of this eternal covenant. The covenant was embodied in his flesh itself and sanctified by the sense of sacrifice that the historical narrative of Avraham and Yitzchak reinforced.
Yaakov received the covenant from his father – after contests with Eisav and Lavan and bequeathed it to his sons, the twelve tribes of Israel. His family took the covenant with them down to Egypt and it was miraculously preserved throughout centuries of slavery. Yosef had promised them redemption and belief in the existence and efficacy of the covenant. And that promise of redemption for all ages and future conditions was attached to the overriding theme of the covenant.
To this historical and faith narrative was added the holy spirituality and Divine laws of the Torah granted at Mount Sinai. This combination of holiness, the discipline of behavior, the historical narrative of tradition and family, all combined to form the foundation of the covenant.
This has remained the great backbone of Jewish survival during our long and painful exile and dispersion. It is this covenant that unites Jews the world over as a family, not only as a faith and not only as a nationality.
The continuity and presence of this covenant – alive and well as it assuredly is in our time now – was and is the leitmotif of the rhythms of Jewish life everywhere. The covenant was binding upon all Jews even though many Jews, especially in modern times, were completely unaware of its existence and the grip it exerted on their lives and society.
It is this covenant that governs Jewish history and our current events as well. There is no other rational way to look at our story, past, present and undoubtedly future, in the absence of the overriding influence and presence of the covenant that Moshe and Israel entered into as recorded in this week’s Torah reading.
The demands of the covenant are strong and oftentimes appear to be severe. But an “easy” covenant would be useless considering the challenges and rigors of Jewish history. Rabbi Moshe Feinstein often stated: “People say it is difficult to be a Jew and they are correct in that assessment. But I say that it is even more difficult for a Jew not to be a Jew!”
Such is the nature of God’s covenant with us and it has proven to be eternal and binding for all of the millennia of Jewish existence. That is why this is the final major public act of the career of Moshe as the leader of the Jewish people. As long as the covenant holds, he is assured of the eternity of Israel and his own immortality.
Shabbat shalom
Rabbi Berel Wein
This article is from 5777/2017
HaRav Sternbuch: NItzovim-Vayelech
THE LIVING DEAD
You shall choose life, so that you and your offspring will live. (30:19)
A person should not only feel that the Torah is something positive in his life, but that it is life itself, because without Torah a person is not considered to be alive at all, since his soul is dead. The Torah and mitzvos are the soul’s food and it cannot survive without them. The body may be alive but the person is only living the life of an animal, as Chazal say, “The wicked are called dead even when they are alive”.
In a similar vein, it says in Yechezkel (18:12): “For I do not desire the death of the dead … rather, turn yourselves and live”. The wicked person is termed “dead” because he has died a spiritual death, but teshuva has the power to bring him back to life completely. The Mekubolim explain that on Rosh Hashono a person is judged for his afterlife. Why would a person be judged with regard to his afterlife when he has not yet left this world?
It means that a person’s neshomo undergoes a “diagnosis” to see whether he has a connection to spirituality, to Hashem, or whether he is already spiritually dead. If he has a majority of merits but only stumbles in sin on occasion, he is considered spiritually alive and deemed worthy of being inscribed in the Book of Life, whereas if most of his acts are sins, he is considered spiritually disconnected from Hashem and therefore “dead.” If he is a beinoni, his judgement is not proclaimed until Yom Kippur, so that he may be given a chance to repent and be inscribed in the Book of Life.
The Meiri says that someone who does not repent on Rosh Hashono does not have a portion in the G-d of the Jews. This seems difficult to understand since the time for repentance is on Yom Kippur not Rosh Hashono, whose essence is rather the “coronation” (malchuyos) of Hashem when we internalize that everything stems from Him.
However, the Meiri is not referring to a “punishment” for not doing teshuvah, but rather to a “sign.” If a person does not display any signs whatsoever of repentance on Rosh Hashono — not even during the tekios and the tefillos — he must worry about whether he is not among those who are already spiritually dead, and he must then undergo an intense process of repentance in order to break the walls separating him from the Creator.
“And Hashem said to Moshe: Behold, you are about to lie with your forefathers, and this nation will rise up and stray after the deities of the nations of the land, into which they are coming. And they will forsake Me and violate My covenant which I made with them…. And now, write for yourselves this song.” (31:16-19)
An activist once complained to the Brisker Rov about our dire situation, in which 80% of Jewish children do not know what Shema Yisroel is, some non-religious raise pigs, there is a lot of Shabbos desecration and so on. He concluded by saying, “I’m beginning to despair because the situation seems hopeless and there’s nothing more that can be done”.
The Brisker Rov responded by citing the above possuk. Even when the nation will serve idols, and not keep the Torah, we are still told to write for ourselves this song. The remedy for our terrible situation, said the Brisker Rov, is to learn Torah, because when we delve in it, its illumination makes us repent.
After the Holocaust destroyed so much of Torah Jewry, Hashem left us with several places of Torah learning, and they served as the nucleus for the subsequent global explosion of Torah. Torah has the power to renew itself when it is taught and transmitted in the undiluted manner with which it has been transmitted throughout the generations.
Rav Sternbuch recalls shortly before the outbreak of the Second World War when everyone was frightened about what the future had in store, he heard Rav Elchonon Wasserman saying during his stay in London that although Hashem promised us that the Torah would not be forgotten, it was possible that most of the Jews could be killed, and only a small handful would remain to fulfil this promise. Nevertheless, he added prophetically, that even if this will happen, G-d forbid, we have been promised that this small handful will produce a whole generation of Torah learners.
Rav Yehonoson Eibeshitz zt"l
Rav Yehonoson Eibeshitz zt"l
讛专讘 讬讛讜谞转谉 讘谉 谞转谉 谞讟注 讗讬讬讘砖讬抓 讝爪"诇
Elul 21 , 5524
Known As: Yaros DevashFather's Name: Nosson Nota Eibeshitz
Known As: Yaros Devash
Father's Name: Nosson Nota Eibeshitz
Elul 21, 5524 / 1764
Rabbi Yehonoson Eibeshitz (21 Elul 1764) was chief rabbi of many cities, including Posen, Prague and Altuna. He died in Metz at over one hundred years old. He authored many important books on Jewish law, scripture and thought.
http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios
The Chazon Ish’s Powerful Message to the Spiritual Mother of Bais Yaakov |Horav Michoel Sorotzkin
In an inspiring address to the teachers of Bais Yaakov Drav Meir High School in Brooklyn, NY, on the eve of the new school year, Horav Michoel Sorotzkin shared the timeless guidance of the Chazon Ish to his aunt, Rebbetzin Tzila Sorotzkin a”h ; a distinguished talmidah of Sarah Schenirer a”h and the spiritual mother of Bais Yaakov in the postwar era: to cherish every moment, to recognize that every teacher is a shlichah entrusted with her unique life’s mission, and to live with the faith that “Ne’eman Hu Ba’al Melachtecha Leshalem Sechar Pe’ulatecha.”
讘谞讗讜诐 诪注讜专专 讛砖专讗讛 砖谞砖讗 讘驻谞讬 诪讜专讜转 转讬讻讜谉 讘讬转 讬注拽讘 讚专讘讬 诪讗讬专 讘讘专讜拽诇讬谉, 谞讬讜 讬讜专拽, 注专讘 驻转讬讞转 砖谞转 讛诇讬诪讜讚讬诐 讛讞讚砖讛, 砖讬转祝 讛专讘 诪讬讻讗诇 住讜专讜爪拽讬谉 讘讛讚专讻转讜 讛谞爪讞讬转 砖诇 讛讞讝讜谉 讗讬砖 诇讚讜讚转讜, 讛专讘谞讬转 爪讬诇讛 住讜专讜爪拽讬谉 注״讛; 转诇诪讬讚转讛 讛诪讜讘讛拽转 砖诇 砖专讛 砖谞讬专专 注״讛 讜讛讗诐 讛专讜讞谞讬转 砖诇 讘讬转 讬注拽讘 讘注讬讚谉 砖诇讗讞专 讛诪诇讞诪讛: 诇讛讜拽讬专 讻诇 专讙注, 诇讛讻讬专 讘讻讱 砖讻诇 诪讜专讛 讛讬讗 砖诇讬讞讛 砖讛讜驻拽讚讛 注诇 砖诇讬讞讜转讛 讛讬讬讞讜讚讬转 讘讞讬讬诐, 讜诇讞讬讜转 讘讗诪讜谞讛 砖״谞讗诪谉 讛讜讗 讘注诇 诪诇讗讻转讱 诇砖诇诐 砖讻专 驻注讜诇转讱".
馃敟讗讜 讘讬转 讛' 讗讜 讙讬讛谞诐 - 讗讬谉 讗诪爪注: 讛讻谞讛 诇讬讜诐 讛讚讬谉 诪专讛"讬 讛讙讗讜谉 专讘讬 讘讜谞讬诐 砖专讬讬讘专 砖诇讬讟"讗 讘讬砖讬讘转 拽专讬转 诪诇讗讻讬
讛讙讗讜谉 讛讙讚讜诇 专讘讬 讬砖专讗诇 讘讜谞讬诐 讘谉 讞讬讛 专讜讬讝讗 砖专讬讬讘专 砖诇讬讟"讗 诪住专 砖讬注讜专 诪讬讜讞讚 讘诪住讻转 住讜讻讛 讘讬砖讬讘转 拽专讬转 诪诇讗讻讬, 诇讗讞专讬讜 谞砖讗 讚讘专讬 讛讻谞讛 诇专讗砖 讛砖谞讛, 讜注诪讚 讘讚讘专讬讜 注诇 诪讛 砖谞诇诪讚 诪诪讝诪讜专 讛谞讗诪专 讘讞讜讚砖 讛专讞诪讬诐 讜讛住诇讬讞讜转 "诇讚讜讚 讛' 讗讜专讬 讜讬砖注讬", 讜讛讘讬讗 讚讘专讬诐 砖砖诪注 诪诪专谉 驻讜住拽 讛讚讜专 讛讙讗讜谉 专讘讬 讬爪讞拽 讝讬诇讘专砖讟讬讬谉 砖诇讬讟"讗, 讘转讜讱 讚讘专讬讜 讗诪专: 讗讜诪专讬诐 "诇讚讜讚 讛' 讗讜专讬 讜讬砖注讬 讗讞转 砖讗诇转讬 诪讗转 讛', 讗讜转讛 讗讘拽砖: 砖讘转讬 讘讘讬转 讛' 讻诇 讬诪讬 讞讬讬, 诇讞讝讜转 讘谞讜注诐 讛' 讜诇讘拽专 讘讛讬讻诇讜." 讬砖 砖讗诇讛 驻砖讜讟讛, 砖讜讗诇讬诐 讗讜转讛: "砖讘转讬 讘讘讬转 讛'", "砖讘转讬" 讝讛 诇砖讜谉 拽讘讬注讜转. "讗讬谉 讬砖讬讘讛 讗诇讗 诇砖讜谉 注讻讘讗", 讗讜诪专讬诐 讞讝"诇. "讜诇讘拽专 讘讛讬讻诇讜" – 诇讘拽专 讝讛 诇讗 拽讘讬注讜转, 诇讘拽专 讝讛 讘讬拽讜专. 讗讝 "砖讘转讬 讘讘讬转 讛'" 讜诇讘拽专 讘讛讬讻诇讜, 讝讛 转专转讬 讚住转专讬. 转专转讬 讚住转专讬! 讗讝 讗诐 讛讬讛 讻转讜讘 诇讘拽专 讘讘讬转 讛' 讜砖讘转讬 讘讛讬讻诇讜, 讗讝 讗谞讬 诪讘讬谉, 讬砖 砖转讬 讚专讙讜转: 诪转讞讬诇讬诐 诪"诇讘拽专", 诪诪砖讬讻讬诐 注诐 "砖讘转讬". 讗讘诇 驻讛 讝讜 讬专讬讚讛 讘讻诇诇, 诪转讞讬诇讬诐 注诐 "砖讘转讬" 讜诪住讬讬诪讬诐 注诐 "诇讘拽专". 讗讬讱 讝讛 注讜讘讚? 讛转砖讜讘讛 讛讬讗: 讗讙讬讚 讚讘专 砖讗诪专 诇讬 驻注诐 诪专谉 讛讙专"讬 讝讬诇讘专砖讟讬讬谉 砖诇讬讟"讗 诪专讗 讚讗转专讗 专诪转 讗诇讞谞谉. 讚讬讘专谞讜 注诇 诪砖讛讜, 讜讘转讜讱 讛讚讘专讬诐 讛讜讗 讗诪专 诇讬: 爪专讬讱 诇砖讘转 讜诇诇诪讜讚 诪砖谞讬 住讬讘讜转, 讗' 讻讬 爪专讬讱 诇砖讘转 讜诇诇诪讜讚, 讘' 讻讚讬 诇讗 诇讛住转讜讘讘 讘专讞讜讘讜转. 诇讛住转讜讘讘 诇讗 专拽 驻讬讝讬转, 诇讛住转讜讘讘 谞驻砖讬转, 砖讛专讗砖 砖诇讱 讬讛讬讛 讘讘讬转 讛诪讚专砖 讜诇讗 讘专讞讜讘. 讞讜抓 诪注爪诐 诇砖讘转 诇诇诪讜讚, 爪专讬讱 讙诐 讻谉 讗转 讛讛驻拽注讛, "讘讬转 讛'" – 讬砖 诇讜 砖谞讬 诪砖诪注讜讬讜转: 讬砖 诇讝讛 诪砖诪注讜转 砖诇 住讜讻讛, 讜讬砖 诇讝讛 诪砖诪注讜转 砖诇 砖讘转. 讬砖 诪砖诪注讜转 砖诇 讘讬转 讛' 砖讛讜讗 诪讜驻专讚 诪讛专讞讜讘. 诪讜驻专讚 诪讛专讞讜讘. 讝讛 讛诪讞讬爪讛 砖诇 砖讘转, 讝讛 讛讘讬转 讛'. 讬砖 讘讬转 讛' 砖讛讜讗 讛诪拽讜诐 诇讻砖注爪诪讜, 讘诇讬 拽砖专 诇专讞讜讘. 讛诪拽讜诐 诇讻砖诇 注爪诪讜, 诪拽讜诐 拽讚讜砖. "砖讘转讬 讘讘讬转 讛' 讜诇讘拽专 讘讛讬讻诇讜" – 讚讘专 专讗砖讜谉, 讗谞讬 专讜爪讛 砖诪拽讜诐 讛拽讘讬注讜转 砖诇讬 讬讛讬讛 讘讘讬转 讛'. 讜讝讛, 讚讛讬讬谞讜 砖驻讛 讗谞讬 拽讘讜注, 诇讗驻讜拽讬 诪讛? 砖讗谞讬 诇讗 讘专讞讜讘. 讗诐 讗谞讬 诇讗 拽讘讜注 驻讛, 讗谞讬 谞诪爪讗 讘专讞讜讘. 讗讬谉 讗诪爪注. 讘讝讛 讗讬谉 讻专诪诇讬转 讜讗讬谉 诪拽讜诐 驻讟讜专. 讬砖 讗讜 讘讬转 讛' 讗讜 讛讙讬讛谞讜诐, 讗讬谉 讘讗诪爪注. 讬砖 讚专讙讛 讬讜转专 讙讘讜讛讛, 砖诇讗 专拽 砖讗转讛 诪讜驻专讚, 讗诇讗 讗转讛 谞诪爪讗 讘讛讬讻诇 讛'. 讛讬讻诇 讛' 驻讬专讜砖讜 砖讗转讛 谞诪爪讗 讘转讜讱 讛拽讚讜砖讛, 诇讗 专拽 砖讗转讛 诪讜驻专讚 诪讛讘讞讜抓. 讝讛 讻讘专 讚专讙讛 讬讜转专 讙讘讜讛讛, 讝讛 诇驻注诪讬诐 专拽 讚专讙讛 砖诇 "诇讘拽专". 讗讘诇 讛讚专讙讛 讛专讗砖讜谞讛 砖诇 "诇砖讘转 讘讘讬转 讛'", 讝讛 砖驻讛 诪拽讜诐 讛拽讘讬注讜转 砖诇讬, 诇讗 讘讞讜抓. "诇讗 讘讞讜抓" – 诇讗 讛讻讜讜谞讛 讛讬讗 专拽 诇讗 诇讛住转讜讘讘 讘专讞讜讘讜转, 讗诇讗 砖讛专讗砖 砖诇讱 诇讗 讬讛讬讛 讘讞讜抓. 讞住讬讚讬诐 讗讜诪专讬诐 讘砖诐 讛讘注诇 砖诐 讟讜讘, 砖讻砖讗讞讚 谞诪爪讗 讘驻谞讬诐 讜诪住转讻诇 讛讞讜爪讛 – 讛讜讗 谞诪爪讗 讘讞讜抓. 讗讜诇讬 讛专讙诇讬讬诐 砖诇讜 讘驻谞讬诐, 讗讘诇 讛讜讗 谞诪爪讗 讘讞讜抓, 讻讬 讛讜讗 诪住转讻诇 砖诪讛. 讘谉 讗讚诐 讬讻讜诇 诇砖讘转 讘讘讬转 讛诪讚专砖, 讗讘诇 讛专讗砖 砖诇讜 讘讞讜抓. 讙诐 砖讛讜讗 诇讜诪讚, 讛专讗砖 砖诇讜 讘讞讜抓. 讗讜转讜 诪注谞讬讬谉 讻诇 讛砖讟讜讬讜转, 讗谞讬 诇讗 诪讚讘专 注诇 注讘讬专讜转 讗驻讬诇讜, 讘诇讬 注讘讬专讜转, 住转诐, 诪讛 诪注谞讬讬谉 讗讜转讜? 诪注谞讬讬谉 讗讜转讜 讛砖讟讜讬讜转 砖诇 讛讞讜抓, 讻讻讛 讜讻讻讛, 砖讟讜讬讜转 讜讛讘诇讬诐. 讗讘诇 诇讗! "砖讘转讬 讘讘讬转 讛'" 驻讬专讜砖讜 砖讗谞讬 讞爪讜抓 诪讛讞讜抓. 讛讞讜抓 谞诪爪讗 讗爪诇讬 诪注讘专 诇诪讞讬爪讛, 诇讗 拽砖讜专 讗诇讬讬, "讜讗讬谉 讘讬谉 讙谉 注讚谉 诇讙讬讛谞讜诐 讻讞讜讟 讛砖注专讛 讘诇讘讚", 讗讜诪专讬诐 讞讝"诇. 讻诇讜诪专, 驻住讬注讛 讗讞转 – 讗转讛 讬讜爪讗 诪讛讙谉 注讚谉 讜谞讻谞住 诇讙讬讛谞讜诐. 驻住讬注讛 讗讞转 – 讗转讛 谞诪爪讗 讘讞讜抓. 住讜讻讛 – 讻诇 讛诪爪讜讜讛 砖诇 住讜讻讛 讝讛 砖讗转讛 讻诇 讻讜诇讱 谞讻谞住 讘讘讬转 讛'. 讝讛 诇讗 诪爪讜讜讛 砖注讜砖讬诐, 诪谞注谞注讬诐 诇讜诇讘, 转讜拽注讬诐 讘砖讜驻专. 讻讜诇讱 谞讻谞住 讻讻讛, 注诐 讛诪讙驻讬讬诐. 谞讻谞住 诇转讜讱 讛住讜讻讛, 讜讻诇 讻讜诇讱 砖专讜讬 讘爪讬诇讗 讚诪讛讬诪谞讜转讗, 砖专讜讬 讘讘讬转 讛'. 讜讝讛 诪讛 砖爪专讬讱 诇讛讬讜转 讘讘讬转 讛诪讚专砖. 讗转讛 谞讻谞住 讻诇 讻讜诇讱 诇讘讬转 讛诪讚专砖, 注诇 拽专讘讜 讜注诇 讻专注讬讜, 讝讛 诪讛 砖诪注谞讬讬谉 讗讜转讱, 讝讛 诪讛 砖诪讚讘专 讗诇讬讱, 讜讝讛 诪讛 砖讗讻驻转 诇讱. 讗诪专 诇讬 驻注诐 转诇诪讬讚 讞讻诐 讙讚讜诇 讜诪驻讜专住诐, 讙专 讘讬专讜砖诇讬诐. 讛讬讜诐 讛讜讗 讻讘专 讝拽谉 诪讜驻诇讙. 诇驻谞讬 讛专讘讛 砖谞讬诐, 讚讬讘专转讬 诇驻谞讬讜 讘讛转驻注诇讜转 注诇 讛讬讚注 砖诇讜 讜讻诪讛 砖讛讜讗 讬讜讚注 讜讻讜', 讗诪专 诇讬: "诇讗, 诪讛 讝讛 拽砖讜专? 诇诪讛 讗谞讬 讬讜讚注 讻诇 讻讱 讛专讘讛 讻讬 讗谞讬 讗讜讛讘 谞讬讬注住". 讗诪专转讬 诇讜: 诇讗 讚讬讘专转讬 讗讬转讱 注诇 诇讚注转 讞讚砖讜转, 讚讬讘专转讬 注诇 诇讚注转 讗讘讬讬 讜专讘讗." 讗讝 讛讜讗 讗诪专: "讻谉, 讝讛 讛谞讬讬注住 砖诇讬. 讗谞讬 拽诐 讘讘讜拽专, 讗谞讬 讛讜诇讱 诇专讗讜转 诪讛 专讘讗 注谞讛 诇讜, 专砖"讬 讗诪专 讻讻讛, 讗转讛 讬讜讚注 诪讛 讛转讜住驻讜转 讛讙讬讘 注诇 讝讛, 讝讛 讛谞讬讬注住 砖诇讬! 讻讻讛 讛讜讗 讗讜诪专 诇讬. 讛讛讙讚专讛 讛讬讗 讛讙讚专讛 讬驻讛 讜谞讻讜谞讛. 讗转讛 爪专讬讱 诇讞讬讜转 讗转 讝讛, 讝讛 爪专讬讱 诇注谞讬讬谉 讗讜转讱. 诇讗 住转诐... 爪专讬讱, 诪爪讜讜讛. 讗诇讗 爪专讬讱 诇注谞讬讬谉 讗讜转讱, 爪专讬讱 诇讞讬讜转 讗转 讝讛. 讜诇讞讬讜转 讗转 讝讛 讛讜讗 讝讛 专拽 讗诐 讝讛 讛讘讬转 砖诇讱. "讘讬转" 讝讛 诪住诪诇 拽讘讬注讜转. 讛讙诪专讗 讘驻住讞讬诐 讗讜诪专转 (驻讞 注"讗) 讜讗诪专 专' 讗诇注讝专 诪讗讬 讚讻转讬讘 (讬砖注讬讛讜 讘, 讙) 讜讛诇讻讜 注诪讬诐 专讘讬诐 讜讗诪专讜 诇讻讜 讜谞注诇讛 讗诇 讛专 讛' 讗诇 讘讬转 讗诇讜拽讬 讬注拽讘 讜讙讜' 讗诇讜拽讬 讬注拽讘 讜诇讗 讗诇讜拽讬 讗讘专讛诐 讜讬爪讞拽, 讗诇讗 诇讗 讻讗讘专讛诐 砖讻转讜讘 讘讜 讛专 砖谞讗诪专 (讘专讗砖讬转 讻讘, 讬讚) 讗砖专 讬讗诪专 讛讬讜诐 讘讛专 讛' 讬专讗讛, 讜诇讗 讻讬爪讞拽 砖讻转讜讘 讘讜 砖讚讛 砖谞讗诪专 (讘专讗砖讬转 讻讚, 住讙) 讜讬爪讗 讬爪讞拽 诇砖讜讞 讘砖讚讛, 讗诇讗 讻讬注拽讘 砖拽专讗讜 讘讬转 砖谞讗诪专 (讘专讗砖讬转 讻讞, 讬讟) 讜讬拽专讗 讗转 砖诐 讛诪拽讜诐 讛讛讜讗 讘讬转 讗诇 诪讛 讛诪砖诪注讜转? 诇讗 拽砖讜专 诇讗讘讜转 讛拽讚讜砖讬诐, 讗诇讗 诪讛 砖讘讗 诇诇诪讚 讗讜转谞讜: 讬讻讜诇 诇讛讬讜转 砖讛注讘讜讚转 讛', 讛讘讬转 讛诪拽讚砖 讗爪诇讱 讛讜讗 讘讘讞讬谞转 "讛专" – 爪专讬讱 诇讟驻住 诇诪注诇讛 诇诪注诇讛, 讝讛 诇讗 讗专讞 讛讞讬讬诐 讛讟讘注讬 砖诇讱, 爪专讬讱 诇讟驻住 诇诪注诇讛. 讬讻讜诇 诇讛讬讜转 砖讝讛 讘讘讞讬谞转 "砖讚讛" – 诇爪讗转 讛讞讜爪讛, 诇注讝讜讘 讗转 讛讻诇 讜诇爪讗转, 驻专讬砖讜转. 讛讚专讙讛 讛讗诪讬转讬转 讛讬讗 砖讝讛 讬讛讬讛 讘讘讞讬谞转 "讘讬转" 讗爪诇讱. 讛讘讬转 讝讛 诪拽讜诐 讛拽讘讬注讜转 砖诇 讛讘谉 讗讚诐, 砖诪讛 讛讜讗 讞讬. 砖讝讛 讬讛讬讛 讛讘讬转 砖诇讱, 砖讝讛 讬讛讬讛 诪拽讜诐 讛拽讘讬注讜转 砖诇讱, 砖诪讛 讗转讛 讞讬. 诪讛 砖诪注讘专 诇诪讞讬爪讛 – 诇讗 诪注谞讬讬谉 讗讜转讬. 拽专讚讬讟 转讬注讜讚: 诪注专讻转 讛砖讬注讜专讬诐 砖注"讬 讬砖讬讘转 拽专讬转 诪诇讗讻讬
馃毃WARNING: What’s Coming Next Is Worse Than You Think
What if we are not waiting for Gog and Magog anymore?
Rabbi Efraim Palvanov argues that the prophetic sequence described in Ezekiel is already unfolding. Israel has returned. The land has revived. The exiles are gathering. And the events surrounding Iran may place us somewhere in Ezekiel 38 and 39 right now.
If that is true, the question is no longer whether prophecy is beginning. The question is what comes next.
In this powerful conversation, we walk through the signs of the Messianic era and ask where we actually stand in the redemption process. Why Gog and Magog is already unfolding, why Persia and Iran play such an important role, and why he says we are now "very much at the finish line."
We also discuss one of the most extraordinary possibilities in the entire interview. Could the resurrection of the dead eventually take place through DNA, biotechnology or cloning? We explore the idea that future technology could reconstruct the human body, with God ultimately restoring the soul.
In this episode:
• Why we are living in the pre-Messianic era
• Ezekiel 36, 37, 38 and 39
• Why Gog and Magog may already be happening
• The role of Iran and Persia in end-times prophecy
• Why the return of the Jewish people to Israel matters
• What happens after Ezekiel 38 and 39
• The Third Temple and what comes next
• Could resurrection happen through DNA and biotechnology?
• Why Torah is beginning to spread to the nations
• Why the redemption process is accelerating
If the prophetic timeline is really where it is, then everything is about to change.
@EfraimPalvanov
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