Wednesday, July 31, 2013

Bringing The House of Sheker Down

They found King Richard III in a parking lot; he was found in a tomb that contained another tomb, sealed in lead. They must take caution to preserve the inner contents. It should also be noted that the locale was of the Grey Friars - which in my language means some kind of Templar stuff. When you do the research on that genre, it usually ends up with yushka pushers, Grail babble, etc.
I sincerely hope that what they find [assuming its a loaded kever] brings down the sheker house of cards, ending traifa religion, and allow Judah to take his stand once and for all.


King Richard III's rediscovered resting place is turning out more mysteries this summer. Excavators finally lifted the heavy lid of a medieval stone coffin found at the site in Leicester, England, only to reveal another lead coffin inside.

The "coffin-within-a-coffin" is thought to have been sealed in the 13th or 14th century — more than 100 years before Richard, an infamous English king slain in battle, received his hasty burial in 1485.

The team of archaeologists from the University of Leicester thinks this grave in the Grey Friars monastery might contain one of the friary's founders or a medieval knight. [Gallery: In Search of the Grave of Richard III]

"The inner coffin is likely to contain a high-status burial — though we don't currently know who it contains," reads a statement from the university.

The outer stone coffin measures about 7 feet (2.1 meters) long and 2 feet (0.6 meters) wide at the head and 1 foot (0.3 meters) at the feet. Eight people were needed to remove its lid.

Richard III's facial rebuildPlay video."Richard III's facial rebuild The lead funerary box inside has been carried off to the university, where researchers will conduct tests to determine the safest way to open it without damaging the remains. But so far, they've been able to get a look at the feet through a hole in the bottom of the inner coffin.

The archaeologists suspect the grave may belong to one of Grey Friar's founders: Peter Swynsfeld, who died in 1272, or William of Nottingham, who died in 1330. Records also suggest "a knight called Mutton, sometime mayor of Leicester," was buried at the site. This name may refer to the 14th-century knight Sir William de Moton of Peckleton, who died between 1356 and 1362, the researchers say.

"None of us in the team have ever seen a lead coffin within a stone coffin before," archaeologist Mathew Morris, the Grey Friars site director, said in a statement. "We will now need to work out how to open it safely, as we don't want to damage the contents when we are opening the lid."

Richard III, the last king of the House of York, reigned from 1483 until 1485, when he was killed in battle during the War of Roses. He received a quick burial at the Grey Friars monastery in Leicester as his defeater, Henry Tudor, ascended to the throne.

Richard's rise to power was controversial. His two young nephews, who had a claim to the throne, vanished from the Tower of London shortly before Richard became king, leading to rumors that he had them killed. After his death, Richard was demonized by the Tudor dynasty and his reputation as a power-hungry, muderous hunchback was cemented in William Shakespeare's play "Richard III." Meanwhile, Grey Friars was destroyed in the 16th century during the Protestant Reformation, and its ruins became somewhat lost to history.

What lies beneathPlay video."What lies beneath Setting out to find the lost king, archaeologists started digging beneath a parking lot in Leicester last summer where they believed they would find Grey Friars. They soon uncovered the remains of the monastery and a battle-ravaged skeleton that was later confirmed through a DNA analysis to be that of Richard III.

In an effort to learn more about the church where Richard was buried — as well as the other people buried alongside him — a fresh dig at the site began in early July.

A King Richard III visitor center is being built at the site and arrangements are being made to reinter the king's bones. The Cathedral of Leicester recently unveiled its $1.5 million (£1 million) plan to rebury the monarch in a new raised tomb inside the church, with a week of celebrations leading up to the reinterment. what's in there??

Friday, July 26, 2013

Which Ger Are You?

 Parashas Eikev
 Torat Moshe In Motion – Understanding [The Mitzvah] Chok
 Rabbi David Katz

*Sefer Devarim has reached the Chazakah [est. pattern] of truly being “Mishna Torah" [repetition of entire Torah]; with that in mind, we will now resume and accentuate Torat Moshe within context of Chok – Shem – and Ger, following the mystical name of Moses, “בשג''ם” – Bereishit, Shem, Ger, Moshe-Moshiach. The Oral shiur will emphasize Torat Moshe in motion with the impetus of the Ger. In plain terms we will explore and introduce [in class] the negative and positive concepts that weigh into Torat Moshe – with direct implications of the Ger, and his naturally objective view of the Universe. Ultimately in this Parsha, the roles of the Jew and Ger in the negative and positive are defined; the results are Tachlis Geulah and Hedvah of achieving the Victory of God in completing the “Mitzvah” – the command given that takes place on the Land and liberates Mankind.

**Special Note, the article employs the terms negative [in relation to positive]; think in magnetic terms, as opposed to emotional state. The negative is that which is there, but not seen or heard, it can only be felt, and is therefore truly the most positive and most poured out from the heart of God. This should be realized as the highest term of endearment, to speak that which can’t be spoken, it is just understood, and praiseworthy is he who need no longer be told in these matters, for his heart is inclined to listen even before being called upon. Welcome to the Torah of Shem finding its way into Torat Moshe derech HaGer.

In Parashas Eikev we encounter an old theme of the Love the Ger / Don’t Taunt the Ger; only this time we are ready to take it to the next level, and fully understand how it relates to the Ger– non convert as well, this time in the negative. As we render its meaning with absolute certainty that the Torat Moshe speaks here not only of the convert, a truly deeper and appreciative Simple Understanding jumps off of the page, and leaves us with the Chassidut of the Mitzvah [The sweet understanding, i.e. the mysterious 5th level that emerges from “Pardes,” (4 levels of exegesis) as begun with its latest incarnation from the Baal Shem Tov, yet extends as far back as the Ancient Days as well.] that is astoundingly simple, in that it was there staring at us the entire time. The amazing revelation is that Torat Moshe is littered amongst the writings of the last 2000 years [of Moshiach]; the final generations’ task is to gather and unify once ready for “public reading.”

To paraphrase 10:18-19: “Love the Ger – to give him garment and bread….love him and do not taunt him [a blemish in you, to him, do not raise issue] – for you were Gerim in Egypt” - once thought to be specific to the convert, the Ramban [combined with Rashi] comes to illuminate that this was true to the Ger non-convert [expressed/included in the “negative” (non-revealed)] as well, a tradition that dates back to the beginning. The amazing aspect to the Torat HaGer, is that when God speaks, there are those that listen [which the parsha stresses, when we hearken to his Voice, the initiative of the Torah is met (9:23)], and our Parsha is no exception with the Commentary of the Ramban, who takes up the plight of the Ger, explaining in revealed terms that match the will of God, proving that God’s Word is indeed victorious despite attempts of perceived sabotage. The Torah of Moses knows not of something truly foreign to God, thus making it truly reminiscent of the Torah of Shem before him.

Ramban makes special emphasis of the phrase “for you were strangers in the Land of Egypt” as the impetus in understanding the core issue latent within Loving the Ger. One should keep in mind, that the words of the Ramban, as they are illuminated, have been protected from seizure, for the negative nature of the Ger has safeguarded the Light upon the Ger, as none realize the dual nature of the context within. However once the negative turns into a revelation [revealed positive; the Ger non-convert DOES EXIST], the verse must be explained in a way that meets his standards to qualify as an eternally true teaching, one worthy of Torat Moshe. Perhaps the ingredients that make Ramban and Rashi two of the greatest Commentators of all time, is their combined efforts in expressing Torat Moshe in terms of this opportunity to Love the Ger, even in a non-convert arena.

To begin matters in the simplest way possible, it should be noted that the Ramban directs the reader to his commentary in Shemos 22:20 which he renders as identical in terms of explanation; this happens to be Parashas Mishpatim, where the Ramban is also on record as issuing that the 7th Noahide Mitzvah of establishing Courts. He states that this is also 100% a command incumbent upon Israel, and that the Gerim are to work in partnership in these matters, while making learning appropriate Torah the highest priority for both parties, each for his own way. [Our Parsha says that learning is the essence of the path of Israel to secure victory in the Command, and the Ger only develops his commitments from developed scholarship beyond the traditional scope of his return process.] Once the Ramban gives the background [revealed negative to magnify the positive], his law-based explanation yields to tremendous Chassidut; sweet Torah from the heart of God that develops one into a devout adherent to God’s Will.

To make matters simple, I will outline the thought process to understand the Mitzvah in clear terms [of Loving the Ger]:

Rashi: To Love the Ger is to not make known your blemish that is within him for the sake making ill of him [the Ger].
Ramban: 1st acknowledges Rashi [which is the basis for the Chassidut – Torah of piety that comes from the heart and is developed from the deepest channels of Torah’s Hedva where one is One with God.]
Ramban explains the nature of “you were strangers in Egypt”; this was a temporary condition as Gerim.
·        The loaded issue with Ramban is always in mind, ”don’t taunt the Ger.”
God saw Israel [as Gerim] had no salvation in sight.
Every Ger only has Hashem to turn to, and every Ger is a part of the Job program, i.e. it isn’t easy to be a Ger.
The Ger will and does cry out to God whenever God desires to hear from the Ger, David said, “I am a Ger.”
God always will then have Mercy on the Ger and redeem him.
Redemption and Gerim come in several ways: some are permanent Gerim, some aren’t, and some are redeemed only from Mercy, while some are redeemed with an additional merit; in Israel’s case that was the case [merit] as having merit of Abraham, Isaac, and Jacob in the literal sense.

The Mitzvah of Loving the Ger is thus, “Love the Ger” – “do not raise issue with his ‘blemish’ i.e. his Ger-ness”; that is to say, “I was redeemed by my merit and God’s Mercy” whereas you were redeemed by Mercy. This is taunting the Ger, and for that God states 46 times, “Love the Ger, for I love the Ger, and thus you should too.” [the 46 references are in similar warnings throughout Torah]

The Ramban has now explained in the clearest terms that the Ger non-convert in here in the negative, and finally explained in the positive. With understanding the proper reading of the text [i.e. Egypt in context], we see that God has many types of Gerim, Loves them all, redeems them all, etc. All Gerim are unique and are Loved by God and we are commanded to join in this Mitzvah, as it is a major part of the Mitzvah that contains the essential message of the Torat Moshe that brings redemption to the World.

The Ramban shows how learning the appropriate Torah is a major step in that direction and brings one’s heart to commitment and Hedvah in doing His will. Now like never before, do we see Torat Moshe in action, witness the Light of Chok [hard to grasp law], and are finally able to participate in Moshe’s message of how to come into the Land, possess it, and build His Temple for Universal Hedvah. Suddenly the Book of Law has found itself as a source of Philosophy and Chassidut by the basic task of Torah, in the nudge from above to tighten up learning skills, and encourage Learning the proper mechanics, tools, and intentions. In short, one could summarize that Torat Shem brings one to Torat Moshe, and allows us to know Torah Hashem Temimah [perfect].

From this angle, the Chassidut is off the charts, from the negative of Hashem’s “taunt” of the Jew in reminding him of his Ger status [We said not to taunt! – God warns in the negative, as he does with all Gerim, i.e. don’t become apostate and go back to Egypt! This is the focus of the entire Parsha in hindsight, thus turning the negative into a positive. One could say that is yet another fractal of the entire Torah.], ranging to the warning of not to compare one’s Ger status as a competition. The Ger in all of us is our definition of our relationship with God, whether in times of exile or redemption. For every negative there is a positive – yet another fractal of Torah, on every level of spiritual DNA [male female, etc.]

From Torat Moshe Law – in Light, the heart can be eternally warmed by the Light of Chassidut, especially the Chassidut that comes from the Ger out of the heart of God. The Ger here truly serves as the path of piety, warmth, and to the definition of Good, for it is simply Good to Love the Ger [and in the negative we audibly hear God’s caution of what it is to taunt] and bad to hate him; being ambivalent however may be the biggest crime of all, as that is the Parsha’s most staunch warning in a Parsha that loathes [going back to] Egypt.

The Ramban delivers perhaps the most positive illumination of the Ger in his negative state [i.e. non-revealed] that we have encountered in the entire Torah, and it is fitting that only in Sefer Devarim, one would be encouraged to re-learn that which came earlier, when false expectations still ruled over the heart; our Parsha fittingly states how to circumcise the heart of flesh. The path to Hashem is actually quite easy, based on the devout inner message sent from God by way of the Ramban; To Love the Ger is to not taunt the Ger, and yet still realize that all is One. In a Parsha that seals the Shema, it is about time that we all pay attention, and head to the beckoning call that pours from the heart of every Ger, “Shem[a] Yisrael..” The only befitting response would be to proclaim “Baruch Shem Kavod Malchuto LeOlam Vaed.“ In a Book of Law, we should take pride in declaring Her Statutes, and allowing the heart to fill in Hedvah of the Chassidut that emanates as far back as the Chassidim Rishonim, as in the Days of David, may they reign again, in our days as well. Amen Amen.

Motzie Shabbos Audio Shiur 11:00 P.M. [Israel Time] Parasha Shavua In-Depth

Click Here For Class Link!

*class sponsored by Rosh Amanah

Thursday, July 25, 2013

Yeshivat Shem V' Ever Mission Statement; Torat Moshe Brotherhood

Light of Judah

Click here For Article Link!

  • Torat Moshe
  • Brotherhood - Shem & Moshe
  • Fractal Torah Review
  • Shema In-Depth
  • Torat Eretz Yisrael
  • Kol HaTor
  • Soul Mazal-ing Moshe
  • Torah- Tefilah - Kabala - & Knowledge God
  • etc.

  • Rambam and Gerim Vayikra 1:2
  • The Ger Who Learns Torah  - Bava Kama
  • Mission Statement of Yeshiva Shem V' Ever
  • The Importance of the Olah
  • Kedusha, Purity, and Opposition - says, Zohar
  • The Ger the High Priest
  • More Mitzvot - Becoming Dynamic
  • Truth in Kedusha
  • The Ger Toshav who has no other gods
  • The Ger the "Chisid haUmot haOlam"
  • Finding the Soul of the Ger in Revelation
  • Kol HaTor Nishma B'Artzenu
  • etc.

MePi HaGevurah: Is To Find The Voice Within Divine Speech

Soul Mazal By George! [alexander louis luvva!]

Here is the Soul Mazal [dry version] rundown of the newest Royale:

  • George Alexander Louis son of William and Kate
  • George [from Land of "George" - Gog-ish] - context: Gog Magog [the West]
  • George/Farmer; Alexander/Warrior; Louis/famous Warrior;William/Helmet;Kate/Pure
  • Alexander qualifies George - think "Alexander the Great defines George"...the Louis/Warrior...
  • The lineage is 100% WAR AND CONQUER: George...Alexander..etc...and PURE of it
  • The Pope is also a George, thus Gog Magog [as is known the Church and the Royals]
  • Expect the Ben Noach [in the literal sense; George = Farmer] that is Alexander Part 2
  • William's full name is: William [helmet] Arthur [stone] Philip [lover of horses] Louis [warrior]
  • Kate Elizabeth [Elisheva  in Hebrew] - Pure "My God is (of) seven" - hence George ben Kate!
This should serve as a good primer and insight into Aristocracy Names. The Mazal is in the Names, and it shows the paths of blood and seed; families have a path in history!

What is Your Name?! - Find Out!

Wednesday, July 24, 2013

Tree of Knowledge or Tree of Life?

Torah of Chutz Le'Aretz; Morrocco, The mundane non-Israeli Argan tree
Etz Shemen: Pine Tree - Gra [to be used in Holy Temple]

[***The Gra explicitly states the Argan Tree is NOT the Etz Shemen, and Kol Hator perforce would not endorse Torat Chutz Le'Aretz, rather only that of Torat Eretz Yisrael.]

There is another Etz Shemen synonymous with the Olive Tree; and there were two...nor is it a contradiction...It is as Kol HaTor

 Thoughts of Tikkun: How to Know Torat Emet Or Torah of Sheker?
 Understanding Adam's Decision From [a path of] Investigating Accurate Sources in Torah

In the Garden of Eden, as we all know, there were two trees to choose from for Adam, each representing Life or Death, symbolizing the Path of Redemption through choosing between powers of evil [i.e. talmid chacham sheker] or powers of God [i.e. talmid chacham emes; Zohar Pinchas 253].

A distinction among evil forces are the powers of exploitation and manipulation. For example, if the path to redemption is "X" then expect evil to make the sales pitch of marketable "X" targeting vulnerability; while emes on the other hand is about function rather than static anticipation.

We see an example of this, in our desire to re-create Biblical realities in our lives, through the vehicle of "gilgul" - spiritually experiencing the Torah's fractal reality that we all experience as our lives. The Holier we become, the more we can recognize the nature of the Gilgul that Hashem is taking us through. This is not a reincarnation of sorts, but rather a spark integration to internalize and actualize one's innate Torah potential within his Prophetic name.

When one contemplates the Tree of Life, there are opinions that this was none other than the Olive Tree, which is also known as "Etz Shemen" - the Tree of Oil. Notice the vowelization of "oil" as opposed to "fatty" [also spelled the same yet different vowels in Hebrew, which would be "Shamen"]. The emphasis of this expression is on the oil despite the tree. One can easily see how perhaps Adam was to bring Light to the World by processing the Torah of the Olive Tree, a Tree of Life, i.e. True Israel is compared to the Olive Tree and the Torah is Light. One can simply consolidate this into a Temple Vision, one that essentially is the fractal nature of the Menorah [yesod - malchut; Zohar Beha'aloscha], as seen in Zecharia's Prophetic Vision, and as prophesied to the tune of the Third Temple's descent into this world with the Menorah.

On the other hand, there was a Tree of Knowledge of Good and Evil; one could easily see this as the anti-olive tree, the tree that gives oil, only through the aid of animal waste. This is none other than the Argan Tree, which produces its oil through the intestines of animals for best results. Keep in mind, that in ancient times, there were not machines to synthetically produce this oil, making the animal aide all the more so imperative. Perhaps Adam's sin, was to use animal waste to produce the sacred light, and that turned the Tree of Life into a Tree of Death and Knowledge, for he superimposed on the Olive Tree, into an Argan Tree. We see in Hebrew that they carry the same connotation.

Or do they?

Some assume that the Argan Tree is also an "Etz Shemen" which would make it synonymous with the Olive Tree. Yet it is not, and this is explicitly written by our Sages, and it is a fact in Halacha for the Laws of Sukkot; as the Etz Shemen is a "Afarsomon" Tree [a type of pine - Gra] and thus is no longer "Shemen" but "Shamen." It carries this title as to focus NOT on the word "oil" but on "tree" which implies the oily aspect is actually "tar" and the tree is heavily "sappy" thus making it conducive for many Holy endeavors in Temple Judaism which carry a severe halachic weight.

[***The Gra explicitly states the Argan Tree is NOT the Etz Shemen, and Kol Hator perforce would not endorse Torat Chutz Le'Aretz, rather only that of Torat Eretz Yisrael.]

In fact, it is inconceivable for the Argan Tree to be the Etz Shemen [non-olive tree] for it was only able to produce oil from animal consumption; such vulgar means are strictly forbidden to be found in the Temple [which Etz Shemen is DAVKA a Temple item]. Another example of this forbidden nature, is the same mechanism found in birds [and their placement on the Holy Altar] and their absolute requirement to not make the altar disgusting before God. Birds place rocks in the mouths for digestion, and thus be removed before being offered before The Lord.

We can now see how similar the Tree of Life and the Tree of Knowledge in fact are, and how they can come intertwined together; yet at the same time, from a Temple perspective, thus an [ancient and] authentic point of view, they are actually worlds apart. Adam's task was to keep the Olive Tree Holy, not perverted, pure, and not to intermingle with Klippah.

Thus is our task today, in every way, shape, and form, to rectify the Adam in us, and allow for Life to properly flow. Imagine if one does this, how much the more so, the words of David Ben-Gurion can resonate with us today, in the idea of "even making the Negev bloom." A place barren and without life, once the Klippot [Kol Hator] are removed with the impurity of the Land, the time of the revealed end will break through within Torat Eretz Yisrael i.e. the real Torat Moshe.

The nature of Adam's test was to ascertain to the true talmid chacham within himself, i.e. his Ratzon in relation to his connection with God's voice.  Metaphorically, we can deduce that an aspect of Adam's role in the Garden would be to know the nature of Olive oil as opposed to non-indigenous [to Eretz Yisrael] Argan oil, and that through proper Torah study he was to see the fallacy in assuming the Argan would be acceptable before God. The Argan is not inherently evil, as we know that God is the Creator of evil, and evil is to return back to Good [thus the Yetzer was created to know this Torah reality, and its function is the very choice of the two types of Torah scholars.], the point of the Argan was to test Adam to see how well he perceived the truth. As a Holy item, in this context, the Argan was not to be confused with the Olive Oil.

Today we must make the same types of conclusions in our avodah; when confronted with an emotional connection that speaks to us about the Geulah [from our souls, like the Red Heifer issues for example] we must know when it is fact vs. propaganda. The truth to the matter in specific for Adam, the Temple, etc. when dealing with the ancient Argan, is that it was never in Israel, and our sages/Halachic authorities have stated this with crystal clear emphasis [Gra Melachim 6:23 Aderet Eliyahu; and many others] When one delves into the final Torah-based rationale, he will see that there was never a reason to suspect the Argan would in fact be in the Olive Tree. Shoddy Talmudics come from an imagination that is vested in emotional response to the animal soul's desire to cling to falsehood.
One could then conclude this is the source to the talmid chacham sheker and the talmid chacham emes; and the point of contention in the soul that decides if one's Torah is true, is the intentions of the scholar.

The word to guess in Hebrew is "Nachash" the same as snake, and is symbolic of the letter ש which stands on a non-solid base showing that it stands for falsehood שקר.

אמת is strong and is grounded on Torah fact.

Adam was to reject his desire to guess and draw out sheker [for physical gain] and find solid Emet - for spiritual enlightenment. He was to find Olive LIGHT from the right TREE and to avoid OIL that at that time would be seen as despicable before God.

Today our society is much like the Argan Oil; what was once repulsive, we can manufacture it so that even the disgusting can assume to be pleasing before God.

...In the End of days however, there will be those who ARE pleasing before God, this being true Jews and true Chasidim HaUmot HaOlam, whose only motivation are to be pleasing before God, bringing Olam HaZeh to a close.

Oy to those who are not for the sake of heaven when trespassing on Holy Ground. Adam learned this the hard way, and it is our job to find the Path back to the Tree of Life and Eden.
May this year's 9th of Av been the final fast before the Path of Light is to shine onto the Nations by God's Holy Yisrael - Emet, those who embody traits of Mercy, Truth, and Tzeddaka [and Mishpat], and turn away from the Snake and its violent Sheker. Amen Amen [to God's Will Prevailing over His Creation]

[***The irony is, is that the Argan is not inherently evil and on the Shabbos Day, the "Tree of Knowledge" would cease to be a test for Adam; this highlights that not by ignorance or excessive might does one achieve God's Will, but by Divine Mercy does one find favor in the eyes of God]

Viter N' Shas to the New Year! And may it be the final stand before Moshiach [as predicted by the Mekubalim of Torah History]

Torat Eretz Yisrael; Menorah Etz Shemen, Etz Zayit

[***The Gra explicitly states the Argan Tree is NOT the Etz Shemen, and Kol Hator perforce would not endorse Torat Chutz Le'Aretz, rather only that of Torat Eretz Yisrael.] 

Thus Adam was to find the true Torat Eretz Yisrael for there to be a Geulah of Gan Eden. Instead he intermingled Kedusha with Mundane, based on non-Torah guesswork. 

The Torat Moshe only exists within Eretz Yisrael - the path to Gan Eden, a Path of True Light.

Tuesday, July 23, 2013

Remember Libya? This Is Not Libya.

Not long ago it seemed, Obama was giving himself his annual endless praise about how he personally brought down Libya [along with Obama bin Laden, the Mormon religion, etc.] and saw Gaddafi overturned, as in miraculous fashion, this was achieved without need to fire one shot. Obama would boast that to the tune of 1 billion dollars, he brought down Libya and walked one step closer to Mahdi status. Now the arena is in Syria, the Land of Gog Magog [for Islam as well] and all of a sudden, King Obama's victories by spirit over might or not a part of the agenda...why?

Because Syria is not Libya, stuff is going on, and the times are a auspicious to practically every wisdom/religion/belief/cult etc. on the planet. The stars speak, whether through a Zohar lens, X-tian lens, or whatever; needless to say, the gearing up is ready to come out firing.

On a side note, what I find interesting, is that every "empire" is experiencing the same cracks in the armor; big problems from poor leadership, and serviced by big band-aids that come super-sized with cure-all labels, co-conspired by quack-doctors, all the while ignoring the actual cure in context of the world wide web of world wide lies, cover-ups, and conspiracies.

New York Times:

The Pentagon has provided Congress with its first detailed list of military options to stem the bloody civil war in Syria, suggesting that a campaign to tilt the balance from President Bashar al-Assad to the opposition would be a vast undertaking, costing billions of dollars, and could backfire on the United States.

The list of options — laid out in a letter from the chairman of the Joint Chiefs of Staff, Gen. Martin E. Dempsey, to the chairman of the Senate Armed Services Committee, Carl Levin of Michigan — was the first time the military has explicitly described what it sees as the formidable challenge of intervening in the war.

It came as the White House, which has limited its military involvement to supplying the rebels with small arms and other weaponry, has begun implicitly acknowledging that Mr. Assad may not be forced out of power anytime soon.

The options, which range from training opposition troops to conducting airstrikes and enforcing a no-fly zone over Syria, are not new. But General Dempsey provided details about the logistics and the costs of each. He noted that long-range strikes on the Syrian government’s military targets would require “hundreds of aircraft, ships, submarines and other enablers,” and cost “in the billions.”

General Dempsey, the nation’s highest-ranking military officer, provided the unclassified, three-page letter at the request of Mr. Levin, a Democrat, after testifying last week that he believed it was likely that Mr. Assad would be in power a year from now.

On that day, the White House began publicly hedging its bets about Mr. Assad. After saying for nearly two years that Mr. Assad’s days were numbered, the press secretary, Jay Carney, said, “While there are shifts in momentum on the battlefield, Bashar al-Assad, in our view, will never rule all of Syria again.”

Those last four words represent a subtle but significant shift in the White House’s wording: an implicit acknowledgment that after recent gains by the government’s forces against an increasingly chaotic opposition, Mr. Assad now seems likely to cling to power for the foreseeable future, if only over a rump portion of a divided Syria.

That prospect has angered advocates of intervention, including Senator John McCain, Republican of Arizona, who had a testy exchange with General Dempsey when the general testified before the Armed Services Committee about why the administration was not doing more to help the rebels. The plan to supply the rebels with small arms and other weaponry is being run as a covert operation by the Central Intelligence Agency, and General Dempsey made no mention of it in his letter.

On Monday, Representative Mike Rogers, a Michigan Republican who heads the House Intelligence Committee, said that despite “very strong concerns about the strength of the administration’s plans in Syria and its chances for success,” the panel had reached a consensus to move ahead with the White House’s strategy, without specifically mentioning the covert arms program. Senate Intelligence Committee officials said last week that they had reached a similar position.

A Syrian opposition leader said in an e-mail Monday night that with the Congressional reservations largely addressed, American arms would most likely begin flowing to the rebels within a few weeks. “We think August is the date,” the official said.

In an interview, Lakhdar Brahimi, the United Nations special envoy to Syria, expressed disappointment at the Congressional approval. “Arms do not make peace,” he said. “We would like to see the delivery of arms stopped to all sides.”

If ordered by the president, General Dempsey wrote, the military is ready to carry out options that include efforts to train, advise and assist the opposition; conduct limited missile strikes; set up a no-fly zone; establish buffer zones, most likely across the borders with Turkey or Jordan; and take control of Mr. Assad’s chemical weapons stockpile.

“All of these options would likely further the narrow military objective of helping the opposition and placing more pressure on the regime,” General Dempsey wrote. But he added: “Once we take action, we should be prepared for what comes next. Deeper involvement is hard to avoid.”

A decision to use force “is no less than an act of war,” General Dempsey wrote, warning that “we could inadvertently empower extremists or unleash the very chemical weapons we seek to control.”

Mr. Obama has shown no appetite for broad military engagement in Syria, and, if anything, General Dempsey’s letter underscores the president’s reluctance. Some analysts said they believed the administration’s more circumspect public language about Mr. Assad was meant to lay the groundwork for the long-term reality of a divided Syria.

“It’s not a shift, but it’s recognition that the administration’s policy goals will not be achieved during this presidency,” said Andrew J. Tabler, a senior fellow and a Syria expert at the Washington Institute for Near East Policy. “We’re in this for a long slog.”

White House officials said Mr. Carney was not signaling a policy shift or a change in its messaging. But the cumulative effect of comments from civilian and military leaders is unmistakable. “If nothing changes, if we don’t change our game, will he be in power a year from now?” Senator Lindsey Graham, Republican of South Carolina, asked General Dempsey last week, referring to Mr. Assad.

“I think, likely so,” the general said.

In his letter, General Dempsey assessed the risks and benefits of different military options. But his tone was cautionary, suggesting that the Pentagon views all of these options with trepidation.

Training, advising and assisting opposition troops, he wrote, could require anywhere from several hundred to several thousand troops, and cost about $500 million a year. An offensive of limited long-range strikes against Syrian military targets would require hundreds of aircraft and warships and could cost billions of dollars over time. Imposing a no-fly zone would require shooting down government warplanes and destroying airfields and hangars. It would also require hundreds of aircraft. The cost could reach $1 billion a month.

An order to establish buffer zones to protect parts of Turkey or Jordan to provide safe havens for Syrian rebels and a base for delivering humanitarian assistance would require imposing a limited no-fly zone and deploying thousands of American ground forces.

In describing a mission to prevent the use or proliferation of chemical weapons, General Dempsey said the effort would require a no-fly zone as well as a significant campaign of air and missile strikes.

“Thousands of Special Operations forces and other ground forces would be needed to assault and secure critical sites,” he wrote, with costs well over $1 billion a month.

Friday, July 19, 2013

Hene Mah Tov... Brothers Sitting as One!

                                                                Parashas Va’Eschanan
                                   Torat Shem – Shema Yisrael! Oh Brothers of Hashem!
                                                                  Rabbi David Katz

For the record, the fractal of Torah in Hashem’s Mishnah Torah remains intact, for Moses gives with an even more astounding clarity, the entire Torah [review] in hyper-HD. This time we encounter literally seventy faces of Torah, on a trek that seemingly pollutes the time wave, as Moses will repeatedly address another angle of Torah history within fractal analysis. Now that Devarim [and onwards into Va’Eschanan] is set with its spiritual inertia to barrel into the end cover of the Divine Book, coupled with the ongoing theme of “Torat Shem” as the vessel in motion, Moses now finally has a platform to offer his take of Torah, even if buried amidst history’s pilpul and volatile exiles. The “Torat Moshe” is at last ready to be heard in the Land from a far – a Torat Emet indeed, for Moses shall not enter the Eretz Yisrael. [As the title of the Parsha suggests; the gematria of Va’Eschanan is 515, the number of prayers Moses offered and the gematria of “tefilah” (prayer)]

[***NOTE, the audio shiur will contain more emphasis on Torat Moshe in the Parsha for context and precedent in the future, while the article will accentuate Torat Moshe giving over Torat Shem]

The Torah is largely about brotherhood, without need for apologies, explanations, or commentaries; one need to simply look from Kain and Able, and read onwards at any level, and it becomes quite apparent [by the time you reach Jacob and Esau it will become resoundingly clear]. King Solomon prophesied pre-requisite - rectified Brotherhood in Song of Songs under the guise of the Kol Hator [Voice of the Turtledove] in a way that will poetically magnetize every personality in Torah, highlighted with himself, Moses, and Shem, as the Mind of the Messiah. With Kol Hator being the “program” and Shem and Moses becoming the agents in action, all that is needed is a bit of context, called time. This time is the End of Days, for only then, can the true Kol Hator be heard in the Land, the Torah of Moses, one that is based on the very statutes that Israel would come to loathe. However once life would become full circle, we will indeed have removed the other gods, as “I am Hashem [Elokim] Your God – who took you [Gerim] out of Egypt [as you were uniquely slaves there] – shall become the Ger Toshav program for the entire World illuminating out of Zion. This is where Zion [through hints of Hebrew] mystically becomes, through the joyous [Hedva] union of north and south…”and Ephraim shall have no rest, wandering from the North to the South.”

The North [of Israel] is categorized by the Galil, the ancient locale of the Ten Lost Tribes, the revelation of Kablalah through the ages, and the predicted site of the crowning of Moshe Moshiach, embedded in the secret holiness of that Land.  For all intents and purposes it is the Land of Torah, where the air makes one particularly wise in the Land of Israel. The Vilna Gaon of recent memory [1772] sent his students to Tzfat [in the Galil] along with the Chabad students [i.e. students of Baal Shem Tov, including righteous Gerim] in efforts to plant the seeds of redemption, and allow the Hod V’ Hadar [weathering the times by people through divine actions laid within their names] of Kol HaTor to take firm root in the holy soil that is serviced with the names of those who tread upon it.

The South on the other hand is termed the Negev, home to the giving of the Torah, the Land of Ancient Edom, the place of the Kenite, i.e. Jethro; today this has been reduced to a crater called Mitzpeh Ramon [which related to Tzfat by name, resonates with Zion, and it alone contains the revelation of God, as Mitzpeh is God’s Essential Name when one applies Hints of Torah]. The Negev would endure a different legacy; one barren for long periods of time, only to be resurrected by David Ben-Gurion Israel’s influenced First Prime Minister, who famously acknowledged the Negev as a source of inspiration and passing Divine Tests of survival. For everything Tzfat would stand for then, Mitzpeh would come into being only by the time of the End; it is the Edenic fruit of man’s toil in Torah in the Garden of the North.  Suddenly we find Adam being placed simultaneously in two gardens [which the commentaries suggest actually DID happen to Adam] in a continuum of time, only to be revealed as the Adam we all know: “he who is commanded to work and guard the garden.” In other words, welcome to the Negev, the vessel built of Light from the produce of miraculous labor; for in a story of Moshiach ben Yosef, anything short of Hedva [excitement of One] within the Land, is just another 9th of Av.

With past and future set, and generations off cue in motion, only time would find its synchronicity in the garments of each generation’s messiahs; yet every now and again, a true potential Messiah would emerge. Whether it is a biblical classic such as Joseph, Shem, Solomon, or Moses, sometimes it’s a local hero such as the Vilna Gaon and his cooperation with students of the Baal Shem Tov and the Chabad legacy [the two schools of true Torah Judasim: Talmudic and Chassidic expressed as one] – true cooperation of Brothers that can only exist in the Holy Land. Kol HaTor [the seeds of redemption, knowledge of Messiah through the inspiration of King Solomon’s Song of Songs that contains the phrase Kol HaTor and its context] would finally materialize from the ancient world into our industrial revolution, and await its bloom soon in our days, the End of Days, that will spawn Days without End. The Land would repair itself in cooperation with the names upon it, as the North and South would be now destined to collide, in something as unassuming as two [Gerim by nature] Brothers, wondering around the World and the Land of Israel.

In the End, the Presence of God would lend to her Daughter in this World [the revelation of God]; North would go South, and it is the drive behind two hemispheres of fractal Creation that would host two lost Brothers as a display before God, suddenly found in Divine embrace as only Song of Songs could describe it. Imagine the entire Torah would serve to stand upon one basic principle: to leave your backyard, even if for only one instant, in order to realize that you are not alone, and your brother stands ready to greet you with arms wide open, and the Torah states, “it is not good to be alone.” Welcome to the fractal of Torah on every level, where two are one; just as the North and South were destined to live this reality, so too every creation within His Creation will suddenly find itself on this path, while personally singing the Song of Songs, as sparks of King Solomon’s inspiration. The Kol Hator will surely be heard in the Land, and it may echo within the walls of Parsha, “Shema Yisrael Hashem is our God, Hashem is One.”

Parashas Va’eschanan welcomes us to the Shema, the declaration to the essence of the Torah, a tradition that dates to Shem, Jacob, and the Brothers of Israel finding that Unity between themselves, Jacob, Shem, and those that would join with Israel, the Gerim. [The Gerim were always in the cards, for at any moment, Esau could have chosen to join Jacob, etc.] As much as the Shema in its literal sense is a declaration to God about our understanding of God, attribution is always in order, as the authentic rabbi of old [i.e. Shem with his visit from Rebecca] was to be acknowledged an extension as the message from God, i.e. the true prophet of God. The sticking point to the latter example would be contingent upon the quality of clarity that emanates from the divine vessel, and in Torah tradition the two prophets that accentuated this level were also two seen as one; this is none other than Shem and Moses. They were of one incarnation, one message to the World, in one unified time, expressing the Voice that God comes within Hedva as absolutely One. The ultimate irony is, that God fashioned the vessel to be so big, it would take two men at the expense of one, to produce the times, people, and missions to make God knows as One in the World. Shem would fashion Shema Yisrael, Jacob would realize it, and finally Moses would utter before all, “Shema Yisrael” – The Kol HaTor spoke and will speak again [Moses was considered the Messiah and will be the Messiah; so the first redeemer thus the final redeemer].

The entire framework of Torah and its encapsulation of Shema can be inspired yet an even more HD potent vessel, contained in the words “Shema” (listen) and “One” (the nature of God, from the union of Man’s inherent state of duality. The Zohar says in concise form, the letters within these two words שמע – אחד combine based on the size of the letters [as some are big and some are regular] to illuminate the following: “Brother אח” “Shem שם” is the “witness עד.”

When the Torah was given in the South, Shem was there with Sinai to witness the Brotherhood, and to be there to join with every appropriate union in testified fashion, i.e. visibly before God.  When Solomon initially sought after wisdom, he went to Sinai, and happened upon an ancient Shem who remained there to reiterate the same code, this time on Messianic level. We can only hope that there is a final episode with Shem, when the Messianic conclusion commences on the same mountain, with the same flavors of extension found in the Redemptive work,  “Kol Hator” which has promised us will happen soon in our days.

The words of Shem tell the entire story of the Torah, [by our names, actions, and generations] that when the Torah is carried out on its micro levels of redemption [from the covers themselves which speak of the impossible, i.e. Red Heifer, and onwards into the Ger Tzedek – the secrets of souls], Shem, from his abode on High of serving God Above, shall be the true Messianic Righteous Priest [Sukkah 52b] to testify to Brotherhood. Shem himself can then become a Brother to members of the Congregation of Jacob [Gerim and Jews; the composite of the 3 and 4 armed Hebrew letter Shin which depicts the people in the Land] under the phrase ‘Brother Shem is the Witness.” As Shem was included in Israel’s [and the Brothers] universal witnessing that God is one, the Torah exists to perpetuate this message in fractal micro/macro form.

Parashas Va’Eschanan performs on the spot, under the conditions of its unique time, people, and functions; for in the moments that we finally find Moses urging to be the Final Redeemer, even if before its time, the Kol Hator is heard loud in clear in every Land – through Shema Yisrael, may Shem even be a witness, that God is One, and Brothers can finally sit as one. One day, every day, as North perpetually travels South and the Torah is profoundly true, yet sometimes the message is beyond what one can only perceive as the comforts of home. Yet it is within the Name of Moses, that contains remnants of Shem, the Ger, and ultimately the voice of Messiah [represented by Moses’ name being encoded in the Torah as such under “בשגם” – Vilna Gaon], the true Voice of the Turtledove, as it echoes within the state of the Ger Tzedek, the dimension of Moses that resides in the Mountains of darkness with the Ten Lost Tribes [Midrash Rabbah]; intellect that is still alien to this world.

Moses Messiah still hasn’t been revealed, yet he has already graced us with the Shem program of his name, while we endure Moses the Ger – he who is alien to us, who await the full bloom revelation of Torat Moshe. In a long drawn out way, [Torat] Moses’ message [at least as extracted from Va’Eschanan] is simple, and it comes to surface once he collides with Shem; it’s called the Brother Program, and its one we live every day with our eyes closed to it. The path is simple and easy to perform, for once we recognize the Divine Ger [that permeates existence], it becomes OK to open your eyes and see the perpetual embrace. Surprising it is, to see one’s Brother for the first time, as the seeds of Friendship can finally be planted, and be allowed to grow under the pretext of the Torah and its cover in bloom. This can only be a Blessing from God, and Brother Shem is indeed the Righteous witness, even to his long lost Brother found in Torat Moshe, as they come with the Four Craftsmen of Redemption and Malchus Moshe. As Jacob and David acknowledged the same message in their day, any Shema must then iterate “Baruch Shem Kavod Malchuto Le’Olam Va’Ed” – that which brought together the Tribes, and ultimately through the scope of Torah, distant brothers in perfect harmony, Moses and Shem, Amen Amen.

Don't Forget Audio Shiur On The Parsha Motzie Shabbos 11 P.M. 

Thursday, July 18, 2013

Interview on Israel National Radio

A7 Radio's "The Tamar Yonah Show" with Tamar Yonah and special guest, Rabbi David Katz

Here is the interview about love the ger for the 9th of Av.

Sunday, July 14, 2013

Torah of Shem: Finally in HD

Parashas Devarim

  • Torah of Shem
  • Iyov Understood
  • Og and Eliezer
  • Moshe and Pinchas
  • Fractal Torah
  • Torah From Abraham
  • etc.

Friday, July 12, 2013

The Final Chapter

                                                                        Parashas Devarim
                                                           The Torah of Shem – In Full Bloom
                                                                        Rabbi David Katz

The Book of Devarim is often referred to as the Mishna Torah or the Torah in review in other words. When hear these words, one might often recall the famous codification of the Rambam who identifies his classic work in the same name and concept. To understand the Rambam in better detail, a teaching from the Zohar paints a most beautiful picture that explains the difference between the two titles the Rambam gives his work, which is not only the “Review of Torah” but the “Strong hand of Torah” as well. This picture suggests that should one be short in his learning, and in position to render Torah law, he will see the text as a strong hand, filled with rigid decrees and contradictions. On the other hand, one who understands the deeper dimensions of Torah, will see a review of his learning, and will realize that the stern nature was only upon first glance, and in truth one should seek to draw from his review, hence a merciful “Mishna Torah.” This is the message of the Zohar, Rambam, Noahide Law, etc. and per force it is the nature of the Book of Devarim as well; task being, to find the utter depths of the Torah, following the blueprint of the Torah code, and turning a rigid text into poetry of mercy. Let this be called the Torah of Shem in full bloom.

We ended the Book of Bamidbar in dramatic fashion, with seeds of redemption and a resolution that sails into the sunset, and they lived happily ever after.  Ironically, this IS the blueprint of the Torah, when one follows the map of Job, who suffered, but in the end acknowledges the greater good of God; the macro book of Devarim along with her micro/fractal portions follows the same path to exquisite detail. Here, in Parashas Devarim, in a much more concise account of Torah, we actually find the Torah in even greater detail; for the first time we see the Torah of Shem shining through, now that the tools of pilpul [spice of Torah] in detail have been properly highlighted. The revelation factor of this Torah angle comes from “Joy” [Hedva] of Torah, i.e. from full application of the Torah’s first four Books, we can see through Shem [a reincarnation of Moses] the Torah fractal with precision, and thus as always, to the highlighted pixel of the Ger, now in HD.

When one opens Devarim and follows its passages, soon it should become apparent that this is clear review of the Torah of Bereishit through the end of Bamidbar. Once this view is laid down, we can begin to micro analyze the text; the most fitting investigation naturally is to think as big as possible for maximum revelation. Thus the path that begins with Shem in Moses’ essential Torah through the mouth of the Divine Presence, should ultimately reach its destination of the Ger and Redemption, inseparable as always. For all intents and purposes this would become a new light of Moses – Moshiach within context of Pinchas and the giant Og, Head of Abraham’s estate, i.e. the Ger who reached the end of the maze of life by the teaching of Abraham, who learned from the mouth of Shem himself. As stated, nothing really changes in Devarim by essence, however what becomes new is the Torah that truly is “lefi pshuto” – the Torah that remains Oral, as it is written only within the halls of reality; preserved within the lens of Shem, he who brought out Torat Hashem [as written in the Prophets; contrasted with the intent of Torah Moshe and Torat Emet, all being faces of the same Godly Torah].

In Devarim 3:11 we come to learn the measures of the giant Og, whose mythological proportions are told over to be off the charts, and proven true by the otherworldly dimensions listed in our verse. [9 “amot” by 4 “amot” was Og’s iron bed; an “amah” is a unit of measure, and the surface area would then measure the always auspicious “36”.] This would essentially bring the content and context of the text into [their] real time, highlighting the path of the Torah’s essential qualities here, being the Torah of Shem, the Ger, and Redemption. This theme fits perfectly with the keys of redemption brought down in Talmud Sukkah [52b] of the Four Craftsmen: Righteous Priest [(Torah of) Shem], Elijah [Pinchas and the redemption of the Ger and truth], Messiah son of Joseph [the place taken by Moses in the future], and ultimately Messiah son of David [all ingredients into one vessel, simply the King Messiah].

As many are quick to accept the tally of Og, and in a proportion that creates an existential threat against Israel, we soon learn that Moses defeats Og [Hashem had to urge him to not fear Og], and in the process it is revealed in the Midrash/Talmud that Moses was also quite large, and by our standard in the Parsha in relation to Og’s bed, Moses is even larger, as he “stands” at 10 Amot tall. This poses one of the Torah’s biggest questions in faith, in the ability to properly understand Midrash, the portion of Torah that contains the essence of the Torah’s secrets. To properly absorb the intent of the passage, one must appreciate every nuance of the incredible passage, thus creating the vessels to allow Hashem to deliver the always looming bigger picture [of reality]; fantastically nudging the student into a clearer reality that is based on Torah.

This is where the Torah suddenly becomes Technicolor, and better able to understand the spiritual greatness of Moses, Og, Pinchas, Messiah, the Ger, Abraham, Sinai, God, Shem, Noah, and thus the entire Torah from there. It is this place of perception where the Torah becomes the utmost please and joy [in Hebrew it is called Hedva], otherwise known as the Torah of Shem, the Torah that elevates in its own aroma, as an offering of the Priest in all of us.  Hedva in Torah is the union of all and every union, truly embarking on the One-ness of the Torah, and echoes with Shema Yisrael Hashem is our God Hashem is One. One can quickly see how Pinchas and Moshe are one under the canopy of redemption, this can be iterated with Shem – Abraham, Moses – Shem, Og – Moshe, etc. i.e. every fractal in Torah is a composite water-drop of two that are really one. Suddenly, a Torah that fit nicely between two covers, is bursting with infinite light, all the while the victory of Torah never faltered, as the Torah is was and will always be the Torah of Moses as given on Sinai by the Mouth of the Powerful [Hashem].

To make matters illuminated in more recognized terms, consider that Moses was 10 Amot tall and Og was “huge” by the Midrash’s account. When we weigh the whole story of the Midrash, suddenly everything comes into focus, making a sub-book in the Torah: Og was huge by Torah standards, as he contained Torah knowledge of the pre-flood days, for Og is none other than Eliezer, who came to the world by clenching onto the Ark of Noah. Og/Eliezer with all of his Torah might, was able to replace Lot to Abraham as a possible inheritor, and he was the head of Abraham’s estate, i.e. his Torah legacy. Clearly this would be a challenge for Moses, upon which, Hashem told him – You are 10 Amot tall! [and Moses did not understand this about himself] Moses had all possessions equaling 10 Amot tall, his tool, his airspace, etc., essentially it was “the Torah of Moses” [in every detail that even encompasses Moses himself, for he was synonymous with Torah], keeping pace with the fashion that Hashem fashions even His own revelation [i.e. the 10 sefirot, 10 sayings, 10 Commandments, etc.] Hashem is telling Moses, “Yes Og is a giant in Torah [having gone from “Tohu” through the times of Torah, thus having “seen it all”] whose “numbers” are immeasurable [i.e. the wisdom contained in Books 1-4] and you stand only as tall as 10 Amot; realize that YOU are standing in the Image/Presence of God! Og never had a chance, and Moses sanctified the Name of God, with his display of Absolute Truth by powers of 10. 

Moses the victor, would then parallel the location in Torah, which is depicted by Pinchas and his revelation of Messiah in Torah, thus making visible Moshe Messiah, where Moses and Pinchas are one, as explained in the Zohar and other commentaries. The parallels are now endless, with comparing the 10 Amot of Moses to the construction to the Mishkan, of which Pinchas and the angel Metat [Enoch] are compared to; this essentially Redemption coming into full detail, turning the Torah into sublime Hedva. The Parsha would then continue, and it would follow through with the original fractal of Torah, the Bereishit program, one that fittingly ends with [Messiah son of] Joseph, as Joseph steps into the redeemer role, and the Torah fades into the future with Moses – redeemer – son of Joseph mode, until on-spot location. Yet again, we see the Job program in expansive light, as the Torah ends with the Redemption theme, this time in the form of Moses’ command of Joshua’s entering the Land; a mission that always positions Moses at the helm of “always being one step ahead” – perpetually leading us into redemption, for Moses’ Messianic name is Yinon [“to perpetuate matters of redemption”].

Now with the Torah of Shem opened with Hedva, one can see how great Og was and what he represents for the Ger – a power of Torah that spans all 6000 years of Creation; when placed within Torat Moses, it becomes elevated into the elusive Ger Tzedek, which Og so eloquently portrays through Torah exegesis and parable in expression. Along these lines and way of thinking, we better know, Pinchas, Moses, Redemption, Gerim, etc.; the entire Torah that we always knew suddenly comes into pristine focus and detail, drawing from the reality off of the page, while suddenly shown to be encapsulated in the “small” book that expresses the true giant, called the revelation of God! [Otherwise known as the Torah of Atzilus, the Torah of God Above where Shem serves as its High Priest].

There is however the rule that we must always understand the Torah also on the simple level [pshat], and the issue of the “amah” [measure; Moses was 10 Amot] must be understood clearly, and only through Midrash. Conformation to Torah discipline is thus conferred through the very Torah itself, for the basis of the passage before us is Og. Thus Moses by engaging Og was a tremendous coup when he happened up on Og’s iron bed and considered its dimensions. Og was a master of Torah, and thus he learned by the mouth of Abraham and Shem. By Moshe’s mazal from God, he was led to find the exact definition of Torah’s definitions of measurements, and would become essential to understand Torah in context of [Temple, Oral] Law. God showed Moses the path to the divine measure, and dimensions of the universe, for Abraham’s knowledge was itself a walking Mishkan in the relic now known as Og! Eliezer/Og finally finished his task as the master of mazal – faithful servant of Abraham!

[Eliezer showed his greatness of mazal/divine providence [secrets of "Tov Meod" - where evil reverts to good] when he realized the love of Isaac in Rebecca; Eliezer would prove to be a true student of Shem in carrying out his mission in understanding “Tzaddik v’ rah lo” (the righteous who experiences evil). As the essence of the Torah of Shem, this was displayed by Shem himself with Jacob, revealing the secrets of Job, and allowing Eliezer/Og to function according to his soul that was one of the few to enter Gan Eden alive. This would explain the astrological dimensions of Og, as he was to Moses as Shem was to Jacob, in the ascension towards true Yisrael through struggling with God.]

Parashas/Sefer Devarim is now upon us, and it is our job to turn the stringencies into divine favor, and bring out the Torah of Mercy through repetition in the eyes of Shem, tasting the “pilpul” [spice] and enjoying the “Hedva” [“fun”] in what is the Torah of God. In the end, Moses united with the Shechina, and spirals into the sublime essence of God’s Torah, finding the Hedva of youth, enjoying the close company of God. He tells us every week, until the Torah is concluded, and all of the Congregation of Israel is ready to enter the Land of Israel. And as we are finding out, this end is a product of a much bigger thought than we may have imagined, at least from the Genesis perspective. For now, we know more about the Messiah, Truth, Torah, Redemption, and what may be perhaps the most important of all, the Redemption of the Ger. For all that we know, whether here, or by following the fractal backwards and forwards in time, it always did and does come to one conclusion: God is the Guardian of the Ger Tzedek, and it is wise to begin to Love the Ger, and why not – it’s certainly Hedva to do so. As it is said in the yeshiva, “Rashi” [who is often perceived as difficult] is called “your friend”, and the Zohar speaks similarly of Shem, in the secrets of the Shema, which came from Shem into the Avot as tradition: Brother Shem is the Witness [taken from the words שמע – אחד], a true friend indeed, making Torah a true Hedva experience.

Don't Forget In-Depth Parasha Class Motzie Shabbos [Tzfat Time] 11 P.M.

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