Thursday, February 27, 2014

Keeping Up With The Noahides - Live On Shabbat!

Click Here For Article On Parasha!

  • Noahides and Shabbat
  • It's Like Ger 21 - Only Clearer!
  • Solomon's Wisdom
  • The Ger "Code" - Gaining Clarity
  • Names and Torah
  • Gefilte Fish - and More!

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Wednesday, February 26, 2014

Le' Chaim Holy Brother!

                                                           Parashas Vayakahel
                                                Covenant [Brit] of [Shalom] Peace
                                                              Rabbi David Katz

The Ger/Noahide Shabbat is a reality that will one day dominate the Seventh Day Worldwide in the Days of the Messiah. Gerim all over the planet will be able to rest, gain spiritual gifts throughout the week, and simultaneously keep the World going better than ever. They are destined to take their gift from the bitter waters of Marah, and turn it into the eternal delight of God's holiest day. This is a big difference from the antiquated party line that echoes death sentences and calls for the blood of the perpetrator of God's Covenant; this is the Covenant of Peace, one that the Bahir sates as, "a great source of Joy for the King." Shabbat is the fractal code that completes creation, and very much a proper covenant; it also just happens to be the first and most essential step in leaving behind what was, and entering the World [of the Ger] that came out of Sinai. In that World, the knowledge of God fills the air, and the World would be deemed as complete; Shabbat then is the motor that drives this mission into fruition.

The pre-present-post Sinai experience and revelation to some extent is an historical banner of the Shabbat. From being commanded and given Shabbat at Marah [pre-Sinai; bitter waters – over the Shabbat, and thus being proven to "the People" how sweet it is, as Moses placed "it" there for "him" as law. "Him" refers to every human there, and the words "placed for him" conveniently spells "Shalom," as the Shabbat is the main focus.], educated in Shabbat through the 10 Commandments, and the entire Mishkan [post golden calf] ensemble is one long strand of the evolution of time into a Shabbat mentality and inclination. One could say in a sense, this is where everyone involved realized and connected to their own innate holiness, something that the Book of Genesis "already knew" from Adam to Seth, Hanoch, Noah, Shem, Avot, and the Tribes. Greater Israel is now ready to take its mantle as the World's flagship in promoting God [Jews and Gerim] through the perpetual holy day in our lives that changes the World – Shabbat.

Our up to date status is our Parasha, for the aforementioned details have led us directly into the Mishkan, which ultimately is the Talmudic [scholastic] definition of Shabbat; a practical and technical approach to responsibly understand the minute details of the Shabbat. The Mishkan was made from thirty-nine creative, thought provoking labors or crafts. These crafts are the same practices by which God created the World; ergo the Mishkan is a microcosm of the World. Now that we are leaving the first half of the Torah in our wake, and soon to progress to actually function in the Mishkan in the Book of Vayikra, now is the most opportune time to explain the inner dimension of the Mishkan, the face of the mission of Israel. The master bolt that holds everything together is the Shabbat, and concordantly we are addressing it now in Vayakahel.

The Parsha takes of these matters into account, without wasting any time, as we are immediately initiated into the concepts of the labors and parameters of the basic and essential Shabbat for the Jews and Gerim. On a profound note, the Torah takes liberty in just three concise verses, to outline the extremely complex issues of the "how to's" of Shabbat, through taking the discussion to a place of sublime simplicity. The text reads as follows, "…these are the things [39 labors] that Hashem commended to do them: 'On six days, you are to do labor [39 –ish], and on the Seventh Day should be for ya'll Holy, a total Shabbat for Hashem; all who engage in Labor [39-ish] shall surely be put to death.' Do not kindle a flame in any of your locations on the Shabbat Day.'" This text may seem straightforward at first glance – either speaking to Jews or Gerim; yet what we find is a classic case of "From the Mouth of God – We heard two/too." We are standing before a perfectly woven tapestry of a simultaneous dialogue, such that we are receiving the tradition of Shabbat for the Ger and Jew in one ear shot! Rightfully so, the Oral Law clarifies these matters, and explains these three verses in laid out terms that anyone alive can find their place in the Shabbat World, and yet remarkably, it all still is sourced right here, in our Parasha's opening words.

The Jew and the Ger, as many know, have two distinctively different streams of the Shabbat; this stems from the Command vs. the Gift. As a Jewish Command, the Jewish People are prohibited in the performance of thirty-nine labors on the Seventh Day. From this level of observance, quite literally an entire culture has been spawned, and accordingly has been the face of the Jewish People practically since the inception of the Mishkan itself. Jewish Orthodoxy goes as far as to say any religious person is defined through "Shomer Shabbos" – a keeper of Shabbat, an objective display of one's place with God. For the Shomer Shabbos Jew, our three verses seem pretty straight forward, and seem to serve as a nice rudimentary introduction or basis of all Shabbat ritualistic behavior. Although this has served many through the perpetuation of time, Israel has a Brother, who also is rooted here – The Ger [Noahide]. As we will see, the other side of the coin equally contains his path, alongside The Jew, yet his is fantastically unique to him and his soul as well.

The Talmud Krisos 9a gives the Torah's most accurate outline of a proper Ger [Toshav] Shabbat. The nature of the Ger Shabbat is one that traverses many planes, namely his turn away from idolatry from adhering to Ger ideals in the Torah and from the Divine Inscription within the Ten Commandments to name a few. In the Talmud it is listed there three categorical decrees of observance [from that of a holiday, intermediary days, and a mundane day – although aware of the Seventh Day], and the Ten Commandments consistently shows the bestowal of the Shabbat gift to the Ger [Toshav, Tzedek – both non-Jews with subtle distinctive differences], an expression of his relationship with the Commanded Jew. Granted there is a level of relative simplicity in the Talmud, however the Ten Commandments offers an endless array of scenarios and logistics, that with creative thought [such as to our "Melacha" of the Parsha – craft/work from creative thought] one can see the true Divine nature of the Shabbat of the Ger.

The Ger Shabbat as brought down astutely in the Parasha has one massive sign post that this is definitely a discussion for the Gerim – the transfer/kindling of fire. The Jewish holidays [not Shabbat] offer a leniency that allows for cooking under the pretext of "soul food" – "allowing the body to benefit," even through normally prohibited measures, such as cooking. In fact, the entire nature of these three verses openly compares and contrasts the Shabbat in face of the holidays, yet the discussion is without question a Shabbat discourse; ergo this is to highlight the participation of the Gerim in Shabbat as brought down in the Talmud.  Throughout the rest of the Parasha the inclusion of the Ger [and on a very serious spiritual inclination] is utterly profound, and there are impressions [such that are appropriately in reference materials] of the magnitude of the Ger in Vayakahel.

Some of the more penetrating ideas and concepts are as follows:  the ability to study the Melachot [creative labors] in order to know how to keep Shabbat [with Jews or as a convert or to develop one's knowledge within the realm of Ger Tzedek], ability to identify the material in both the Oral and Written Torah with Divine predictability, the prominence of the "Ger Code" – concerning the Mishkan/Mikdash dimensions, the concept of Soul Mazal of one's name – such that on Shabbat our Soul/Mazal is more pronounced [the Prophet Is. Ch. 40 details mazal and names, and lists Abraham as the prime example], the concept of perceiving the Shechinah on Shabbat [as the Prophet Is. States 58:13-14], the Kabbalah of the spiritual Worlds in association of the Mishkan and Shabbat, Derech Eretz and hard [allowed] labor on Shabbat [along with Creative thought], and the ability to defeat the evil inclination – while taking one's position in the highest spiritual realm as a rectified being. The vernacular of the Ger and "code" if you will, are the lent vessels in transmitting these precious secrets; perforce the Ger has inherited them.  

We have just gone through many Parshiot that all look the same, when in fact they are all very different. In order, they are as follows: 1) Trumah – post Sinai and commanded in the Mishkan and concept 2) Tetzaveh – the priests who operate such an apparatus 3) Ki Sisa – the episode that called for the Mishkan 4) Vayakahel – the construction itself 5) Pekudei – the receipt. This is the perfect example of cause effect, prophecy and wisdom, and brokering/executing spirituality from a place of power to implementation. Combine this with the Messianic secrets within, such that define Moshiach and the Third Temple, and this is yet another unique hotspot [of Mochin/Intellect] in the Torah.

The Torah has many flavors, whether it is in halacha, midrash, scripture, redemption, characters, plotlines, etc. In Kabbalah the intellect shines through the tools of Pardes [the mystical orchard], and shows exactly what is underneath the Torah on a Divine Level.  However that is all on the sublime microcosmic revelation. If we step back for a change, we can see a vast macro image, and this collage is none other than the Shabbat. To summarize the Parasha, and for that matter life, it all boils down to one thing: repair our souls and have a relationship with God, The Creator. How nice, and even glorious it will be, when Jews and Gerim will sit together, and take in one Universal Shabbat, in a Covenant of Peace….I'll even bring THE gefilte fish if you bring the chrain….הנה מה טוב ומה נעים שבת אחים גם יחד - "Behold, how good and how pleasant it is for brethren to dwell together in unity!" 

Audio/Visual In-Depth Lesson From Article Wednesday 11 P.M. Tzfat Time!

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Monday, February 24, 2014

You Don't Know Your Enemy Until...

  • Recognizing Evil Through Making Gerim
  • Secrets of Tzedakka
  • Kind Justice 
  • The Whole Torah In One [Two, and Three]
  • Mazal and The Ger
  • Mitzvah of Vitality
  • etc.

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Friday, February 21, 2014

A Taste of Shabbat! HD

  • Elijah Power!
  • The Gerah Shekel
  • Code - Pshat
  • Torah Seen Through Emunah
  • Crowns of Angels
  • Kruvim In Atzilus
  • The Repair of the Calf
  • Secrets of Shabbos
  • etc.

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Wednesday, February 19, 2014

Shabbos Style

                                                            Parashas Ki Sisa
                                                          Among The Angels
                                                           Rabbi David Katz

The Ger Code continues – as Moses keeps shape in his dialogue with all of the different types of people who have left behind Egypt with Moses, as well as his intense exchanges with Hashem. The profound nature of these discussions are found in the ongoing "Ger Code" – a consistent vernacular of "The Children of Israel" running alongside of the Ger, who is simply referenced as "The People." This "code" as noticed and established by Torah luminaries such as the Arizal, paints a hauntingly clear picture of the exact dynamics in the desert between "Jews," "People," and Moses, such that we now have well-defined characters to our once ambiguous state of affairs in the desert. Not only does the Ger have a voice, and image, and an identity through a simple code-identification, but the entire Torah now opens her deep and mysterious vaults of leftover ink [after the Breaking of the Tablets, which contained the Oral Torah – written, caused the Second Tablets to be devoid of the Oral Law in written form, and thus Moses inherited the "leftover ink" as explained by the Midrash] that was inherited to Moses as an Oral Torah [the level of "Moses- Messiah"], and suddenly every word and letter of the Torah becomes exceedingly more pronounced, and the Ger suddenly finds himself on the winning side of history, after having been previously led to believe in his non-existence. In fact, his disappearing act can be traced through the code itself, for God says, "I will remove whom I wish to [in reference to Moses' adjuring to be removed from the Book] remove; this was spoken in clear context of the Ger, and history can speak for itself.

Suffice it to say, the Golden Calf did happen, the People caused it [the "People" we have identified as the Ger, and he is in close relation to the Erev Rav, much like Israel has within itself "the haters of Israel"] and the revelation is that this does not come down to finger pointing, for there is a larger picture here, one of the Universal Mission, and the agenda now directly transitions to repairing the Universe, an undertaking by sheer necessity. From this debacle comes the National Mission, and by association, Aaron IS involved, as is every Human who was there, and even extending to those who were not there, i.e. Moses and Joshua were equally effected. The sign of trouble rang loud and clear, at least in the spiritual state of affairs, as they were all removed of their jewelry; the ornaments signified the greats that everyone achieved before the haywire through the return to idolatry. In short, for one brief moment, Man became imbued with the exalted state that enables one to transcend walking like an Egyptian, opening into a new reality of rising like an angel. It was precisely at this juncture where the hammer dropped and they lost their "crowns" and the story of Adam became de ja vu; Mankind fell again, and now the Torah was in motion to fix according to the Divine Plan, among Jews and Gerim.

It was in this aftermath, that the solutions would be first realized, as God emanated into the Torah, and through Moses, the path to the Tree of Life. Suddenly, everyone there would be exposed to Moses, Light, Shabbat, Mishkan, The Path to immortality, Angelic association with the soul, Moses' leadership, Torat Emet [Written and Oral, revealed], secrets of incense spices [symbolizing Jews and Gerim through "7" and "4"], what and why idolatry "is", revelation of identities in the Torah, even reincarnations [through Aaron's involvement of the calf, the end letters onsite allude to his previous life/sin as Haran, Brother of Abraham, and the association with the furnace of Kasdim], the essential Levite – "ben Brit", and the true nature of Jews and Gerim – stiff-necked; in short, the answer map is quite simple, for the destination is purely the territory of the Holy Shabbat. In fact, the whole story leads to the construction of the Mishkan, which in the macro sense is an elaborate introduction to the star of the show – "The Shabbat Queen." The salvation of Man is why the script was written in the first place, going back to Bereishit Bara Elokim…and as the Tikkunei Zohar points out, the Torah's first word "Bereishit" can be easily read as "Yira – Shabbat [the awe and fear of the Sabbath." Shabbat is, was, and always will be the goal of Man; a true rendering of Hashem [meaning is, was, and will be] IS Elokim! [As the attack against God was in the calf and their claims upon it of "another elohim"]

Under the fallen conditions, Man is charged essentially to win back the crown of the angelic; to once again proclaim "we will do and we will listen" [which can be understood as "from the mouth of God we heard two/too" – in fractal sense; the Jew and the Ger as well, through the hearing of two voices in what is perceived to be one mouth speaking], removing death forever, and bringing down The Garden of Eden [and the Tree of Life.  For all intents and purposes, think of everything bad from the calf, consider its opposite as the ultimate Good, and this is the task given to Man through the Torah of Moses as commanded by Hashem. We are obligated to win back the heart of God…and it starts with the Messianic awakening, where the hearts of the fathers and the hearts of the sons will reunite, as told by the Prophet Malachi regarding Elijah's holy mission. One can easily identify this mission of Elijah [that is described as the level of "remembering the Torah of Moses, my Servant, which I commanded him at Horeb [Sinai]…as a reference to the Ger who was clearly [co-starring] there, and is then perforce the subject matter that the prophet speaks of, and in regard to the Final Redemption. Two separate Nations they are indeed – always were, and always will be; the goal is to find the working arena that brings world peace and removes the impurity that was dragged into existence by the snake-like calf of destruction.

We see in Psalm #73 that the Psalmist loathes this world by the utter dominance of the wicked, that runs parallel to Moses' eternal question [which is also the essence of Ger philosophy as seen in Job]  of why do the righteous suffer so  much, seemingly for naught? The answer spins its thread from the outcome of the golden calf; we are living and repairing the punishment that God promised Moses would come out of the idolatry. From our fall from grace, the World was inherited to Amalek as his playground of filth, and we, the adherents to God's Torah, are at his mercy, which clearly is the ultimate oxymoron. So what gives?

The answer is implied in verses 27 and 28 in Psalm 73; the wicked are far, though life is horrible and almost killed me, ironically all I have is God, and it is the closeness of God that truly is Good. When we delve into the dynamic properties of King David's words, the story is profoundly clear, and shows how the World is, was, and always will be on the threshold of repair, and through time we are moving it along, until the time of the End.

Rashi comments, that not only is the answer here in the Psalmist's words, but the wicked have no portion of it, and those of Good will have to struggle at it [think of the same dynamic and now ironic fractal again], this is due to Divine Inspiration that comes from Loving God/Elokim – a direct rejection of the calf, and therefore a most powerful correction. The perpetuation of time comes through the repair of the calf, and the message is conveyed in a way that the wicked are disinterested, and the righteous will have to toil to understand the encrypted code. The sacred key that unlocks the Torah's Light is learning that there is code, learning the code, and then implementing the code; as we approach the End, the code comes clearer by definition, and thus every generation is charged with its destiny in accordance with the Divine Mission in progressing God's Grand Story of Life and Mankind. This tradition of scholarship has led to a simple revelation to be seen in between the lines of the Psalm – the sanctity and necessity of Shabbat, and its oasis status among the evil and impurity of the calf's aftermath and destructive wake.

At Sinai, the Brit came down, and this that descended was the Holy Shabbat, a gift given to Israel. Shabbat would become the island of Holiness and abundance of Good where Jews would take refuge from the World's plight against evil, and be allowed to taste a hint of Olam HaBah. Essentially, 1/7 of Life would be the opposite of a sorry existence that we know all too well. The Psalmist openly says that this is enough to make life livable, merit eternal life, extend Creation, deal with life and death, etc. Yet if we take that opportunity to read between the lines [as proven by tools of Pardes; "Closeness" is gematria 702 = Shabbat], there is a solution that solves all, it's realistic as opposed to fantasy fix all solutions that dwell in a generic mantra and it is logical – and right under our nose: The Universal Shabbat.

Through passage of Torah [and code; true Messianic rabbinical lineage, AKA Zohar consciousness – the Noah's Ark of the future that this time around takes passengers, as expressed by the Zohar Chadash] and the revolutions in life, we are promised to arrive at such a climatic event in history, and equally surprising is that we are told that we will not only have to carry it out for Humanity, but that we will actually be able to understand the Torah's hidden Light that awakens from its slumber in the End of Days. The ornaments of the angels are destined to come back, and catalogue needed to register has been appropriated to the very Gerim who are coming back in the End; in other words The Ger is code and brings code, and it all makes sense through what King David calls, the Love of God/Elokim. The Messiah is the time that ushers in all of these precious gifts, from angels to code, to dormant identities, etc…yet the lens never seems to focus until we understand what it is that we are looking at – and that is Shabbat. Just like the Parsha needed an acute focus, and when seen properly, it becomes resoundingly clear that the message of the Mishkan (and the Ger) [and thus the calf as well] is Shabbat, so too the End is all about Shabbat, and again, the Ger must come to light.

We saw the greatest evil with the calf, and Psalm 73 makes it very clear how horrible this evil is. Yet through the trials of life, one element is astoundingly clear: though Jews and Gerim may have issues and different points of view, they are categorically not Erev Rav, and by fact they suffer the pains of exile and a calf's evil as much as the Jews do in this long bitter exile. God has delivered Noah's Ark to Israel in the guise of Torah, Shabbat, code-tradition/language, etc. It would be sacrilegious in the highest order to even fathom that this boat would not contain and board Gerim! If Israel takes comfort in their given/commanded 1/7th of a Good life, and they avoid the suffering in good merit of Shabbat, and we move aside from the knowledge known about Gerim and Shabbat [which is allowed as written by the sages], it is imperative that we board this vessel! The World need not exist mostly wicked, and our Brothers have a salvation waiting with arms wide open in the Shabbat, a refuge from the calf and an IOU after personal atonement that was placed on all of Mankind. Shabbat is not just the salvation for Jewish Israel, but for Ger Israel as well; we are and always have been on threshold of World Repair, and it is called Shabbat! Imagine the exponential greatness that will commence with like-minded mature societies that partake of the Sabbath as we approach the promised and desired End – the Universal Shabbat.

Shabbat is the repair of the calf, idolatry, Adam's fall, etc. and is the sanctuary of the angelic man who dwells with God and learns to speak the language of Divine Inspiration, such that we become the username and password to enter the Kingdom of Heaven; this revelation is that this happens here in our World, and we will merit to Bless God/(the name of) Elokim that Hashem hu Elokim truly is Good, that life is truly Good, and that He is, was, and always be a God to "me."

We seek to fly like an angel as we walk the walk with God, and the path to the Tree of Life is actually set out before us all throughout time. The Shabbat is the star of our saga and plight, and opens her arms to us time and time again. As the repair would demand, is that we enter her sanctuary with responsibility and ability to honor her Light. The Torah was thus given, and we have lived out the ink to pristine detail; and we are promised that Moses-Messiah will sing again, and lead us into the Promised Land, that becomes a World of Knowledge of God. A World of God on our minds can only be a World of Shabbat, and as the Rebbe of Chabad makes perfectly clear, basing his words of the Rambam concerning the time of the Messiah, the world will be filled with [from the great mitzvah of making] Gerim.

Who needs to call it code when it is as obvious as our nose? The jewelry that Man desires, is his Shabbat Queen, and as the Bahir states – she has friends, and they are also desired by the King, for he tells them, would I not invite them – for in preparation of them do I take effort, and ya'll glorify me as well as my sign. This is the Brit that was commanded at Sinai, and kindly given to the World by the word of Moses, God's Servant, through His Torah, to learn and grow from, an eternal gift to Jews and Gerim…"a Ger who learns the Torah is compared to The High Priest" and what better time to learn the Holy Torah than in the domain of the Shabbat Queen, she who allows her people to dwell as among the angels. Suffice it to say, She is ready, perhaps now more than ever, we are too.

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Tuesday, February 18, 2014

The Psalm Series

Presenting: The New Psalm Series! [In-Depth]

  • Averaging One Verse per Hour / Lecture
  • Super Commentary
  • Understanding "The Torah of David"
  • The Torah in New Light!

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Sunday, February 16, 2014

Thursday, February 13, 2014

Building (a) Third Temple

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  • The Breastplate
  • Urim V' Tumim
  • Ezekiel Revealed
  • Building The Temple
  • Chavruta Emet
  • etc.

Tuesday, February 11, 2014

Chronicles of a Chasid in Exile

                                                           Parashas Tetzaveh
                   The Third Temple and The Urim V' Tumim: Traditions of The Ger
                                                            Rabbi David Katz

Parashas Trumah laid the down the eternal blueprint design of the Third Temple, by following in the footsteps of King Solomon who by upon meditating on the Mishkan, was able to reach the Messianic level of greatness necessary to construct a proper House of God. The Third Temple is existentially different from however from King Solomon's Temple; this being achieved by its destiny of being an eternal structure, and of course, in that the very DNA is straight from Olam HaBah –  Wisdom from the [Torah of] Ger. The Torah concludes that the story of six thousand years of Creation can quite simply be told over as a tale of the Jew and the Ger – encapsulated by twenty-four books of scripture along with the entire era of Oral Torah; essentially, this all boils down to into a recipe that not only explains our reality, but actually constructs the Third Temple to its completion. Yet what remains a mystery to this elaborate scheme, is the proverbial, "how does this ever get achieved"; and to that tune, one would need to get well acquainted to the ancient fringe of authentic Torah's past. I welcome you all, to meet Ezekiel; he is the star of the Haftorah [very apropos to the Parsha and its proximity] and the father of [proverbial] time as it plays out –   by turning heads throughout the ages! In my best Sean Connery introduction that could narrate a documentary film to the Temple [stay tuned for the audio shiur], "This is the Temple. It is built by the Divine Ger Code in the Torah. Let us take a journey into Ezekiel's mysterious Prophecy, and [finally] appropriately LEARN [hint] about the Temple."

In all seriousness, the Temple is no light matter, and it truly is built by the Ger – Jewish cooperation in shared Torah endeavors. This partnership is one in acute Torah study, covering every element and facet of the Torah and Torah history that spans the spectrum of time. We have mentioned that the union produces a sublime Ger / Messianic code that explains the deepest secrets of the Torah; now in the very next Parasha [Tetzaveh] and Haftorah [Ezekiel] the program that we must "run" is there staring us in the eye, once we find the sensation to appreciate the task at hand and recognize it. The premise is brought down in two distinct ways in the Parasha and Haftorah: a) How the partnership works, rallying around a mutual priestly aspect b) and the learning from the mouth that commences. King David describes in Psalms that this is the prescription of building the spiritual foundation for the Temple, one that is sure to quickly inspire and manifest a physical counterpart. The implication from the Prophet is that once achieved and the people have locked down the initial task, Temple – fever will erupt with supreme Hedva [profound joy] and an awakening on Earth will take place. This is the proverbial arena for Gog Magog [to contend these matters through false religion and immorality] in the future; the victory is to gain excitement in a tangible new light coming to the World. This is NOT the Tower of Babylon…for this is the game plan for God's Eternal Temple, and it will succeed. All that is needed to do is to follow the golden recipe, and the path to Zion will illuminate before our dreamy eyes.

The Parasha [28:29-30] covers the High Priest's Breastplate that he wears on his chest as remembrance for the Children of Israel in times of Judgment. This formula appears quite simple: Priest, of the Nation of Priests [Jews] names of the twelve tribes on his chest…this is a nice and simple Jewish story. The only problem is, is that the story doesn't stop here, quite the contrary really. He is to add a piece into the Breastplate, the mysterious "Urim V' Tumim" – a sacred set of holy names [of God and such]; altogether this produces the desired effect for the High Priest when he is to inquire of the Breastplate what the nation should do in times of distress. It should be noted that this dimension was missing in the Second Temple, due to Israel's lower spiritual state, thus there was no Urim V' Tumim nor the Shechinah. There was however one other BIG piece missing from the Second Temple and it ties all of these factors together quite well; this is none other than the Ger. If one pays attention to the language of the Parasha, noticing the difference in language and context between the Breastplate and the Urim V' Tumim, we have yet again an exquisite example of Ger Tzedek code, as elaborated in the previous article. [Children of Israel compared to a general "they"…shall be on his heart, as if to say in contrast – Jews and Gerim.] The Talmud makes clear mention of the Ger who learns Torah is compared to the High Priest, and perhaps now, more than ever there is light shed on this enigmatic statement.

The Sforno in various places makes mention that the desire of God was not to have a Temple, Mishkan, or even vessels in these structures [such as the Ark; sorry Sean Connery], but that Mankind would become the Chariot to which God interfaces in the World. The template to such a concept was Malki Tzedek, a Priest to God Above; Man would be prophetic by nature, and Earth would serve God in the highest order. Yet in the end it did not work out this way, and the Torah we have is Absolute Truth; however we can still emulate these very concepts in our service to God [aside from the fact that there is a strong belief that the Ark still will NOT come back, and that we are to function as the receiver of God's prophetic word in the times to come. A Temple, we are promised though, will stand, and has served to this day as the ultimate sign of redemption.], and even allegorically transform spiritually into spiritual technology. This is called [as rabbi Nachman puts it in Likutei Moharan] the Torah of Faith, and is the quintessential level of Chasidut Torah; it should be noted for this reason the Gerim are often called "Chisidei Umot Ha-Olam" from their innate spiritual abilities, along with their ability to break the laws of [their] nature to become [reveal] something new.

At this point we have a very simple program to work with: The task of the Jewish "Priest" is to know the Torah – in Hebrew, and be prepared to decipher code, as the traditional Breastplate operates by the same disciplines of Pardes as the Ger Code in Torah. The job of the Ger is to function as the Urim V' Tumim [help with names of God goes a long way, for the Urim V' Tumim is  composed of this, much like Shem's task as the Priest to God Above; even in the Torah, the initial letters of the words in the location of the Urim, is a cloaked – code name of God [the name that is of value 17, same as the code in the first verse of the Torah by "Heavens and Earth."] and be a vessel – priest that works in tandem with his priest in partnership. Should they be of proper intent, their harmony in Torah will produce an ability to draw down Torah revelation, and with the pre-requisite knowledge and ability, they can decode the secrets of the Torah. This is not only an amazing truth, but like the proverbial axiom states, "this is what you [they] were created to do"; this is called "Building the Temple" and serves as the perfect illustration of not only God's intentions of creating them both, but just how holy their partnership is, and precious to God. Remember, God Loves the Ger, and how could anyone not "just Love" when this is the program were created to run. The definition of true spirituality [and as we said in the original intent of Man] is "The power of God in Man through the agency of Divine Providence"; enlightenment is the merit to see this as it happens, and is the purpose of being Created – to know Him [Zohar].

Now that we have the tools to harness God's Sanctuary of Light, Ezekiel gives first shape to our destined Third Temple.

As it says [43:10-11] "You, son of Man! Tell the House of Israel about the Temple, and let them be ashamed of their iniquities and calculate the Temple's design. If they become ashamed of all that they have done, then make known the form of the Temple and its design, its exits and its entrances, and all its buildings' forms, all its laws, all its designs and all its teachings, and write all this down before their eyes, so that they may safeguard its entire form and all its rules and MAKE/DO THEM!" It is not enough that this powerful message gives tremendous inspiration and sense of command, yet when we read Rashi on this verse it is as if the voice of God becomes thunder in our hearts to run up and build his sacred Temple! Rashi simply explains the verse to the end; but there at the end is where the profound nature of Rashi shines brightest and all revealing, "and they will learn/teach the matters of the design from your mouth – [by doing] THAT [you will gain, hear, understand, realize the] EXPERTISE to make/do them [the building; by connecting to the Torah inside, and speaking it, this causes revelation to come out of the mouths of those involved, and subsequently this is the only way one can know how to build the Temple – if we all are involved, share, etc. – Jews and Gerim. Like the Sforno wanted to say, the Temple IS in all of us, and it is the task and correction of Man to extract from our hearts/souls by Love of God/one another/Torah and engaging in Tikkun Olam in this fashion prescribed and inspired by the Torah.] to [awaken, make it] a Time of the End [stamped by the actions of Man through his accomplishment of fulfilling God's will].

That is why we are here. That is why we Love the Ger. That is why we are all Priests. That is why God is awesome. As Sean Connery would say, in his documentary voice, "This is the Temple. It was built by Jews and Gerim who loved God, His Torah, and each other. Come with us on a journey, to the Temple Mount…" for it says in Parashas Jethro, if we go up looking for God in the place that He has chosen [the Priests] to say His name, he will come to us and bless us. Amen, and so it is, and thus it shall always be, for God Loves the Ger, and every second the High Priest dons the garments, it could not be any more apparent to God what He created; Glorious it is to those with an awakened Heart to experience the Power of God.     

Note the New Schedule: 

Tues [of this week] 11 P.M. Parasha In-Depth
Wed 11 P.M. Psalms  In-Depth #72

****Starting Next Week****
Psalms In-Depth will be SUNDAY NIGHTS 11 PM
Parasha In-Depth will be WEDNESDAY NIGHTS 11 PM

please note the changes, and God Willing this will be the order of events for this current cycle of affairs.

Also, God Willing, our classes will available as an MP3 download [as always] along with a new Video option [posted with link on YouTube]

The Mishkan Code

  • Ger Tzedek HD
  • Ramban Code
  • The Cruvim, Two People
  • Secrets of Mishkan
  • Inspiration of Solomon
  • etc.

Notice New Class Times To Begin Next Week!

Psalms In-Depth / Thinking Shabbat 
[classes to infrequently alternate; focus will be Psalms]
11 P.M. Sunday Tzfat Time and Place

Parasha In-Depth [Noahide Focus]
11 P.M. Wed. 
[Thurs. 11 P.M. is the default time change should there be need]

Wednesday, February 5, 2014

God's Love Story, A Tragedy - Non

                                                             Parashas Trumah
                                                     Searching For Rest on Zion
                                                              Rabbi David Katz

In Parashas Trumah we are introduced to the first order of the Mishkan [Tabernacle] following the Sinai revelation, and soon we shall learn of the apparent core reason; that being the fall and sin of the infamous Golden Calf incident. Yet according to Kabbalah the most paramount aspect of creation is knowledge of Hashem [as the Zohar claims this is our whole existence in this World], and as it turns out, we know with whole and complete faith that God is truly and absolutely Good. With that said, the Golden Calf perforce must produce a positive outcome, and it does, for the Ramban reveals that it is the platform to take on board the Gerim. In essence, the Mishkan contains sacred knowledge not only as a dwelling for God below, but the actual blueprint of Creation [through God's Creating process towards Olam HaBah]. The Zohar says that this blueprint extends as the basis of the First and Third Temples; the first having been constructed by King Solomon and his wisdom taken from the Mishkan's design, and is fully expressed in Song of Songs, King Solomon's "Holy of Holies." It is said that the Moshiach will build the Third Temple, and that it will be inspired by the Mishkan as well, producing similar Torah to Song of Songs. This level of Revelation hints at the essential Divine Story being told in the Temple [and Mishkan, Creation, etc.], expressed through a heartfelt account of the Love affair with God that takes place between Jews and Gerim.

The Ramban opens the gateway to the discovery of the relationship that exists between Jews and Gerim, by revealing the inner elements of the Mishkan. The Ramban says the following: "Just as Hashem spoke with Israel face to face through Ten Statements [10 Commandments] and commanded them through the hand of Moses as 'some of the commandments' functioning as a primary system [avot] to the commandments of the Torah. In a similar way the rabbis guide the Gerim that come to become friendly with Judaism, and Israel accepted upon themselves to do…as you shall be a Nation of Priests….and Israel is fit to be soaked with the Shechinah among them. And thus the first command is to have a Mishkan among them where Moses could command them…And behold the main desire of the Mishkan is a place for the Shechinah to rest, and this is the Ark." To generalize the Ramban, as explained in Kabbalistic works, and in absolute parallel within kabbalah, the Ark contains two Cherubim [angelic entities] on the lid of the Ark; for all intents and purposes, and within an ever micro – macro level, the two Cherubim represent this desire of God, characterized as Jews and Gerim, as evidenced by two partial systems of Law [Noahide – 7 and the 10 Commandments; Noahides were given (devoid of command) a unique three in Marah to make an equal measure; Shabbat, Red Heifer, and Statutes]. The Mishkan then came into being through the Golden Calf, yet we see its very essence represents the Jews and the Gerim working together in a perfect male-female [and thus Kabbalistic/micro-macro] relationship and position.

If the Mishkan indeed does represent the two peoples in our World, and provided for a place of Service up and into the Land, it is only fitting to illuminate the inherent pipeline that exists in the Mishkan, reaching as far as the highest spiritual worlds. In kabbalah there are four practical and tangible worlds that are related to the Mishkan[/Temple – for the Mishkan is a pre-Temple infrastructure], and are the arena of Divine Service of God. The main service is ultimately become righteous, gain pure faith, and know God; this is epitomized as the defeat of one's personal evil inclination, a divine reality that all of mankind partakes in. The evil inclination is the necessary evil that God sends into the soul, inspiring one to achieve in this World, and thus giving Creation substance, all as a disguise to the hand of God in His Creating process. The ultimate goal then is to defeat evil, recognize God, and enter inherit the Land of the Humble. That Land is inhabited by Jews and Gerim, and they are working to build and serve the Third and final Temple for God to dwell below. It is this Temple that will innately express the story of Creation, while highlighting the Jewish/Ger "code" of Torah. Many are sure to be surprised that this is essentially the story of the final redemption and the ultimate Torah of the King Messiah. As Ezekiel the prophet says, by learning "it" we merit the inspiration, like King Solomon [in Song of Songs] to build the House of Prayer.

Thus as a perfected service of God, we find two key issues to secure the Will of God: the defeat of the evil inclination and revelation of Torah; coincidentally enough they go hand and glove. The defeat of one's evil happens simultaneously with one's ability to reveal the Godliness of this World. As we grow in Torah revelation and gain an ability to grasp absolute Truth and Faith, the evil inclination loses its ability to deceive, and upon identification, one is ready to take his part in the eternal Jewish – Ger saga that exists for all of time.

The war with the evil inclination naturally takes place in our world, and while unengaged in this indoctrination to evil, we appear utterly divorced from our spiritual identity and reality that we are destined to inherit upon success against evil. As the Zohar points out, through the struggle we endure in our plight, God actually engineers a whirlwind for us to cling to the Divine roots of Creation, even if unbeknownst to ourselves. By conquering the inclination, we rise up, and go from World to World [from Asiah – to Yetzirah – to Briah – and onwards towards a World without evil, Atzilus] by the angelic – Cherubim intervention, occupied by the souls of Elijah and Hanoch. Together, they act as Priests whose numerical value is the same as "voice"; it is as if they announce the righteousness of the soul who conquers his evil, and these two priestly youths project the soul upwards, through passage of "Heavenly tabernacles" until the soul reaches its original home, or soul root. Along this journey, many spiritual realities happen to the victor; from interacting with the Archangel Michael, and gaining the most sublime Torah revelations, his life on Earth is destined to transform itself from a dungeon of death into a Garden of Eden flowing with fantastic and attainable true Joy of spirit.

The nourishment of this journey [called Life] is the influx of profound Torah, and what should not be surprising by this point, comes in the vessels of the Love between God – Jews – and Gerim. As the revelation intensifies, our perceptions change, and as we can begin to recognize the beauty of Humanity, God's Hand of Providence [Mazal] becomes ever more pronounced in our lives. The Torah [even in its original form and perception] serves as the discipline and language [among all of its other infinite Divine cause and function] to decipher the communion that God has with man, and with proper concentration and focus, a harmonious language of God begins to manifest; for all intents and purposes, one could say that the meaning and purpose of Life begins to show its colors. A code exists on Earth, and as Kabbalah calls it, it is the "Voice of the Turtledove" – the Torah of our Righteous Messiah. Several key themes compose its content, and it profoundly takes up Song of Songs' cause, as the mysterious Love affair becomes an audible display of the love between the Jew and the Ger. This is where the Mishkan takes the stage as the sacred key to this dynamic.

When we look into the vernacular of the Mishkan [and all the more so Ezekiel's temple prophecy] one need not stress his eyes too much to see that the language is a bit peculiar in that seems as if every step is a double entendre; this implies that multiple layers are ever present within the actual design of the Mishkan. Indeed it is so, for from a spiritual angle, the words double as vessels to God's Divine Code/Language. This is the same inspiration that Betzalel [who actually constructed the Mishkan] drew in his design, followed by King Solomon; the story of Creation and its Redemption is staring us right in the eye, and has been for thousands of years.

The Torah has been slightly concealed since its inception, and as the End draws near, witnessed by unprecedented returnees to enjoy the Light of the Ger, the concealment yields to unprecedented Light. The light is enveloped within a code that is laced throughout the Torah that once revealed, it is the chronicles of the episodes between Jews and Gerim. Jews are often depicted as "the Children of Israel" while the Gerim are considered "the People." Although not a perfect science, at least in revelation at this point, the Torah steadily becomes a profound testimony between Jews and Gerim; this spans all of time, and sheds particular light on the Torah's most righteous [and their saga's], especially the exchange between Shem and Abraham. Thus when we have a mastery of the "Entire Ger Tzedek / Messianic [Kol HaTor] Code" the Mishkan becomes a huge magnifying glass and decoder to the ultimate revelation of God's Blueprint to the Third Temple, and that is Ezekiel's Messianic Prophecy.

In simple terms, the Torah has code, and the path to righteousness opens the code. Righteousness is defined by the conquering of evil, and key to victory is held in the unity that must exist between Jews and Gerim, thus their imprint is stamped onto eternity's walls. Each side possesses the illumination that the other one needs. For thousands of years each side continuously comes up short; either too solely Jewish, or too unfamiliar with Torah discipline and Wisdom. The Noahide Laws that can blossom into a life of a Ger, provide the bridge between these Worlds, and contain enough firepower to vanquish evil forever, even to the extent that King David promises that this is the way of defeat over Gog V' Magog.

With World-wide unity between Jews and Gerim, the Torah reveals that evil doesn't stand a chance against the Brotherly image that is draped over the Jewish-Ger bond. The Divine Code – Mazal is the universal language that these long lost lovers mutually speak, for it is the language of the Torah itself. By learning in this way, along with all types of communication [Prayer, Friendship, etc.], we are on the way to open the treasure troves of inspiration within Ezekiel, the Mishkan itself, and the pathways of the heavens, as all roads lead to our soul root, in that we should better recognize our Creator.  The Zohar says that this is the meaning of Life itself, and we trust that this builds Zion soon in our day, as we pick up where David, the King of Israel and Aravnah, the Ger Tzedek left off, and represent so many before them – standing on Mt. Zion waiting for God's Salvation over the Torah's secret issue. I guess it's kinda simple, Jews and Gerim getting along, finally, and without the yetzer, standing together in the Temple? I think someone said that that would be on Shabbos too, maybe. What do you think?

New Torah Lecture Series Starting

Looking forward to seeing you all there!

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