How can you get a chance to own a piece of land in Israel?

Arutz Sheva – Israel National News

Listen to Josh Hasten Interview with David Ziering

Meet the people who will plow, plant, and fertilize your piece of land according to Jewish Law.

On today’s Israel Uncensored with Josh Hasten, an interview with David Ziering, founder of Adama613, an initiative which allows people to buy their own piece of agricultural land in Israel.

Ziering’s farmers will plow, plant, and fertilize your piece of land according to Jewish Law, taking off tithes for the poor, etc. as you will be given the opportunity to drink your own wine, eat your own olives etc. which grew on your own property in Israel.

Also on the show, Josh discusses the escalation in southern Israel – once again, with rockets fired at Jewish communities over Shabbat.


Parsha Lech Lecha


“SEED” as of One or “SEED” as of a Multitude?

B’rashith 15.13 “And He said to Abram, “You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years.”

In Galatians 3.16 we read, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.”

“And the L-RD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the L-RD, who appeared unto him.” 12.7

“for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.” 13.15, 16

B’rashith 15.13 emphatically speaks of the plural (strangers, not theirs, them,) for the singular “seed” zar’acha זַרְעֲךָ֗ so Paul is CLEARLY wrong when he states that “seed” (12.7, 13.15, 16, 15.13, 22.17, 18, 24.7 is not in the plural.

In determining the Peshat (plain, simple meaning) of the passuk “And to thy seed, 13.15 we rely upon Rabbi Yishmael’s rules of interpretation (umigzerah shavah): ‘Through tradition that similar words in different contexts are meant to clarify one another.’ (mibinyan av): ‘through a general principle derived from one verse, and a general principle derived from two verses.’

Both 15.5, 13 and 22.17, 18 (not to mention 13.16) come to clarify seed (13.15 singular) as if it were written in the plural “seeds;” HOWEVER, it is written in the singular, first, to forestall the idea that in Yishmael seed would be called (21.13 And also of the son of the bondwoman will I make a nation, because he is thy seed.’); and, second, to propose the idea that “all Israel are accountable to one another” for their behavior!

I might add Rabbi Yishmael’s rules – 4) through a general statement limited by a specification; 5) through a specification broadened by a general statement.
Any one of his rules (2-5) as I have listed clarify B’rashith 13.15 that it is k’tuv (written) in the singular [Avraham’s Offspring] to specify the plural [tribes] singularity (Kol Yisrael, as in “David ruled over all Israel,” 1 Kings 2.11, 2 Samuel 8.15) of Am Yisrael (The People of Israel)….

As for Me, behold, My covenant is with thee, and thou shalt be the father of a multitude of nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. B’rashith 17.4, 5.

And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be’ [as innumerable as the stars of heaven.] B’rashith 15.5 Also it is written, “And in Yitzchaq shall thy seed be called.” 21.12, and as innumerable as “the sand which is upon the sea shore” –

22.17, 18 “that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ ”

CLEARLY, Parsha Lech Lecha speaks in the plural for the unity or singularity of the People of Yisrael….

Ask The Rabbi


Are Jews allowed to walk on the Temple Mount?

November 5, 2010 16:26

A view of the Temple Mount (Ariel Jerozolimski).

temple mount 311. (photo credit: Ariel Jerozolimski)

Following the Six Day War, the Orthodox rabbinate promulgated a ban on Jews ascending the Temple Mount. This decision, along with the continued effective control of the site by the Muslim Wakf, has severely limited Jewish civilian presence to the point that many Jews and non-Jews mistakenly ignore its significance to Judaism. The recent attempt to rectify this misconception by organizing group visits to the Mount has ignited a passionate legal debate.

Several biblical commandments regulated entrance to the various sections of the Beit Hamikdash, the ancient Temple, including the establishment of a guard system to enforce these rules (Numbers 18:1-4). The Torah (Leviticus 19:30) further commanded a general reverence for the Temple, interpreted by the sages to include respectful behavior within permissible areas, such as not carrying a stick or wallet, wearing leather shoes or walking on the sacred territory for mundane purposes (Brachot 54a).

Medieval commentators debated whether these restrictions became dormant following the Temple’s destruction.

Rabad (12th century, Provence) contended that unlike the rest of Eretz Yisrael, which retained its sanctity, the Temple Mount was profaned by its non-Jewish conquerors (Ramban Makot 19a) and lost its sacred status (Beit Habehira 6:14). Rabbi Menahem Hameiri (Shevuot 16a) understood this position to allow for walking on the Temple Mount, and further reports that Jews have historically followed this position. Indeed, as recently noted by Gedalia Meyer and Henoch Messner (Hakirah 10), certain talmudic stories (Makot 24b) and medieval travel chronicles indicate that some Jews did ascend the Temple Mount until Muslim conquerors banned non-Muslim entrance in the 12th century.

The position, however, was opposed by Maimonides, who insisted that the entire space retains its sanctity, and further contended that, theoretically, sacrifices may continue to be offered even without the structure of the Temple. Indeed, Rabbi Zvi Chajes has noted that several talmudic passages indicate that many Temple rites, particularly the Pessah sacrifice, continued into late antiquity (Darchei Hora’a p.

261). Rabbi Tzvi Kalischer, inspired by messianic aspirations, attempted to renew such activity in the 19th century (Drishat Zion). Yet his proposal was sharply dismissed by figures like Rabbi Jacob Etlinger, who contended that these sacrifices were impermissible without finding the altar’s exact location, priests with proven pedigree, and various Temple apparatuses (Binyan Zion 1).

Nonetheless, Maimonides ruling demanding continual reverence for the spot, including entry restrictions (Beit Habehira 7:7), was widely accepted by medieval (Kaftor Veferah Chapter 6) and modern (MB 561:5) authorities. Rabbi Avraham Kook further contended that even Rabad believed that the area remained holy, but that one only received a punishment for entrance when the actual Temple was present (Mishpat Kohen 96). As Rabbi Eliahu Bakshi-Doron noted, these laws also prohibit tour guides from encouraging unrestricted non-Jewish tourist visits to the Mount (Techumin 11).

Yet the sages clearly permitted entrance into some sacred areas following appropriate ritual preparation, including immersion in a mikve (Kelim 1:8), even for people who had contracted impurity from contact with corpses (Beit Habehira 3:15). Moreover, many areas within the current rectangular Temple Mount complex, which was expanded in the Herodian era to about 150,000 square meters, clearly include sections that were not within the original Temple area, which formed a square with sides of approximately 250 meters (Midot 2:1). Maimonides himself indicates that he walked and prayed on the permissible areas when he visited Israel in 1165 (Igrot Harambam I, p. 224).

Two 16th-century scholars, Rabbis David Ibn Zimra (Shu”t Radbaz #691) and Yosef D’Trani (Maharit, Tzurat Habayit) both attempted to delineate the exact Temple location and permitted Jews to walk on certain areas of the Mount. Yet their calculations are highly disputable, and this uncertainly led many scholars, including Rabbi Yisrael of Shlov, leader of Jerusalem’s “Old Yishuv” settlers in the 19th century (Pe’at Hashulhan 2:11), to prohibit entrance to the Temple Mount (which anyway was regularly banned by the ruling authorities). This position was adopted by many scholars following the Six Day War, including rabbis Ovadia Yosef (Yabia Omer YD 5:26), Yitzhak Weiss (Minhat Yitzhak 5:1) and Eliezer Waldenberg (Tzitz Eliezer 10:1).

Others contest that this has led to a spiritual neglect of the sacred space. Most prominently, Rabbi Shlomo Goren dedicated a book, Har Habayit, to determining the permissible areas of entry. While the efforts of Rabbis Mordechai Eliahu (Techumin 3) and She’ar Yashuv Hacohen to build a synagogue on the Mount have been thwarted, other scholars, including Rabbis Nahum Rabinovitch and Haim Druckman, have recently advocated Jewish entry (with strict halachic preparation) onto areas which they claim are indisputably outside the restricted areas. Yet other religious Zionist figures, including rabbis Avraham Shapira and Shlomo Aviner, have opposed such trips, contending that the Jewish people are spiritually unprepared for the Temple’s holiness, thus adding further dispute to this revered site.

The writer, online editor of Tradition and its blog, Text & Texture (, teaches at Yeshivat Hakotel.

Watch: Jews arrested on Temple Mount

Watch: Five worshipers arrested for praying on Temple Mount. Atty Nati Rom: ‘Inconceivable that in our capital Jews cannot pray to their Creator.’

Five people were detained on the Temple Mount in Jerusalem yesterday as they stopped to pray during their tour of the Temple Mount and prostrated while affirming “G-d is the L-rd.” Police arrested the worshipers.

Attorney Nati Rom, who accompanies the detainees under the auspices of the Honeinu legal aid organization, responded: “In the 21st century in a democratic state, Jews must not be arrested solely for praying or expressing religious sentiments. This is a disgrace and a serious violation of human rights. It is inconceivable that in the city that is our capital, Jews are not able to close their eyes, pray to their Creator, and express their feelings.

“I expect human rights organizations and anyone who cares about our democracy to do as much as they can to allow Jews freedom of worship and freedom of expression in the capital city Jerusalem. This is a fundamental violation of the values of human rights, freedom of worship, and democracy. This ongoing injury must be stopped immediately.”

Arresting worshipers (archive)

Flash 90

Atty. Nati Rom                                                                                                                Spokesman


Jewish History – 29 Tishrei, 5780

Today is the yahrtzeit (anniversary of the passing) of Rabbi Don Isaac Abravanel (1437-1508), one of the leaders of Spanish Jewry at the time of the 1492 expulsion. A minister in the king’s court (after having served as treasurer to the king of Portugal), he chose to join his brethren in their exile. He began writing his extensive and highly regarded commentary on the Torah in 1503 in Venice (where it was published in 1579).


Simeon the Righteous was the spiritual and political leader of the Jewish nation during a turbulent time in history—when Alexander the Great conquered and dominated the entire civilized world. Known as “the righteous” due to his saintly character, Simeon was the last member of the Men of the Great Assembly (Anshei Knesses Hagdolah), a 120-member panel of prophets and sages who guided the Jews at the onset of the Second Temple era.

It Once Happened…

Many years ago, after the rabbi of Tchentzikov had been married for eighteen years without having been blessed with children, he travelled to the Kozhnitzer Maggid to obtain the tzadik’s blessing.

When the Kozhnitzer listened to the man’s request he uttered a sigh from deep within his being. “The gates of heaven are closed to your petition!” he cried.

“No, no! Please, you must help me!” the man wept desperately.

“I cannot help you,” said the Kozhnitzer. “But I will send you to someone else who will be able to help. You must go to a certain person who is called ‘Shvartze Wolf — Black Wolf,’ and he will be the one to help.”

“Yes, I know him,” the rabbi said, “He lives in my village, and a more coarse, miserable person you could never find.”

At first the Kozhnitzer did not respond. The rabbi realized that if the Kozhnitzer was sending him to Black Wolf, he must have a good reason.

The Kozhnitzer then quietly revealed, “Black Wolf is head of the eighteen hidden saints whose merits sustain the world.”

The rabbi sought out Black Wolf in the forest hut which was his home. Though cognizant of Black Wolf’s true identity, the rabbi was still frightened to approach him.

He devised a ruse by which to gain admittance to his hut.

He would go into the forest just before Shabbat and when he found Black Wolf’s house, would pretend that he had lost his way. He would beg to spend the holy Shabbat there, and under the circumstances, Black Wolf could hardly refuse a fellow Jew that favor.

Friday afternoon he set out and as planned reached Black Wolf’s hut. He knocked on the door and the man’s wife answered.

Her horrible appearance marked her as a true equal to her husband, for never had a more hideous and unpleasant woman been seen.

Nevertheless, the rabbi begged her to allow him to stay over Shabbat.

“Very well,” she finally relented. “But if my husband finds you here, he’ll tear you apart with his bare hands. You can’t stay in here, but go into the stable if you want,” she croaked.

Soon Black Wolf arrived home and entered the stable, his eyes blazing with hatred. “How dare you come here! If you set foot outside of this stable, I’ll rip you apart with my bare hands!”

The frightened Jew shivered in his boots as he beheld the terrible visage of Black Wolf.

Suddenly the thought came to the rabbi that a tzadik is so pure that he acts as a mirror, reflecting the image of the person who is looking upon him.

Thus, what he saw in the appearance of Black Wolf was nothing more or less than a picture of his own spiritual impurity. With that, he searched into his soul, and prayed from the deepest part of his being. He poured out his soul and in those few moments returned wholeheartedly to his Maker. He felt himself suffused with a warm, peaceful feeling.

Suddenly he was shaken from his reverie by the unexpected sensation of a soft hand being laid on his shoulder. He looked up, not quite sure what he would see, a shiver of fear passing through him. There stood Black Wolf, but instead of his accustomed fierce exterior, he had a refined and peaceful visage.

The visitor was ushered into the hut, which no longer appeared rough and tumble-down, but warm and inviting. Black Wolf’s wife entered with her children, and their appearance, too, was beautiful and serene.

Black Wolf turned to his guest and said in a quiet voice, “I know why you have come here. I know, I know. You and your wife will rejoice in the birth of a boy. But you must name him Schvartze Wolf.”

The rabbi wondered to himself, “How can I name my son after him? It is not our custom to name after the living,” but he remained silent.

The following morning Shvartze Wolf passed away.

After Shabbat, the Tchentzikover Rabbi returned home. In time, he revealed to his congregation the hidden identity of the hated Shvartze Wolf.

True to his word, a baby boy was born and he was given the strange name “Shvartze Wolf.”

In the year 1945 Jews who had survived the horrors of the Holocaust began streaming into the Land of Israel. When the Belzer Rebbe held his first Melave Malka (Saturday night meal taking leave of the Sabbath Queen) in the Holy Land many Chasidim came and introduced themselves to the Rebbe.

This story was one of those related at that first Melave Malka of the Belzer Rebbe.

And at that memorable occasion one man stood before the assembled and said, “My name is Shvartze Wolf ben Chana, and I am a descendant of that child who is spoken about in the story.”

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Torah – An Eternal Heritage of the People of Israel

You are correct, the Neviim (Prophets) confirm the eternal nature of the Torah in that they clearly state the sacrifices will resume with the building of the Third Temple.
Yeshki (Y’shua) stated, “don’t think I come to destroy the law, I came to fulfill (properly interpret) the law.” (In Rabbinic parlance, the phrases “destroy the law” and to “fulfill the law” means one is either properly or improperly interpreting the Torah.) He did not mean he came to abolish the law, or that there was / is something unfulfilled or missing from the Torah. King David stated in the Tehillim, “the Torah is perfect, restoring the soul….” Paul said, “Do we then make void the law through faith? G-D forbid: yea, we establish the law.” Don’t confuse or conflate the phrase “handwriting of ‘ordinances’ nailed to the cross” (Colossians 2.14) with the term “Torah” and assume Paul was saying the law (Torah) is abolished.
The Torah is the heritage of the People of Israel and only they are obligated to keep it. For example, many times in the Torah it says, “Speak to the Children of Israel and say to them ….” “To the Children of Israel” and “to them” excludes non-Jews! As the maxim states, expressio unius est exclusio alterius (expression of one [class of things] excludes the other); in the case of the Torah: unless one has entered the Covenant by blood (circumcision and an offering), then one is ONLY obligated to keep the Seven Universal Laws of Noach/Noah.
In fact, Acts 15.29 and 21.25 stipulates “that they (the Gentile believers) should abstain from food sacrificed to idols, from blood, from meat of strangled animals and from sexual immorality.”
Nothing more and nothing less!
The proof that the Torah is eternal is to examine the phrases, chuqath Olam (“a statute forever”) l’chuqath Olam (“an everlasting statute to you”) in reference to the Yom Kippur sacrifice: V’yiqrah (Leviticus) 16.31, 34, 23.31 – 32 chuqath olam l’dorotheykheem (“a statute throughout your generations”).