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.
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