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.
