Sunday, June 29, 2014

1/60's Of Prophecy

                                              Parashas Korach
                                      The Torah Within It's Time
                                              Rabbi David Katz

In our Parasha we meet up with some interesting characters.  Some old, some new, as we see a new dynamic of story-telling unfold in an out of character sage of twists and turns.  Never before did we see Moses and Aaron quite in these terms, as a more passionate side is revealed, and the antagonist in Korach [The Levite who challenges the Priesthood from under Moses and Aaron] presents himself as a unique type of confrontation against which the side of Holiness must defend.  And this is the fractal of the entire Parasha; in a flurry of chaos and "hopefuls" to be "the chosen of God", we are taken for a ride to personally discover the trail that the Lord  has laid out for us. This is the ultimate micro-macro;  for just as Moses deals with this through the placing of the twelve tribal staves into the realm of the holy of the Tabernacle, with hopes of illuminating Hashem's chosen, we can see the macro is the same concept with the characters themselves (i.e. Moses, Aaron, Korach, etc).  We are looking at the Ancients at their best, and Israel is created to be a "Covenant of the Ancients" to be "Light in the eyes of the Nations". The goal: To be able to illuminate at all moments in time, and show the Torah is the one story that we all live, all the time, no matter what.

The life applications of the Parasha are endless, but its revelation to our eyes in a "Technicolor" format, in a way that we can recognize and operate with it,  is what stymies the best of us.  For this we need to turn to Shem and his Torah [inherent concepts], and then we can begin to identify the Torah's emanations in our daily lives. The life examples are not too far away from what we know, as we can just look to John Lennon, JFK, Jim Morrison, and every other mythological figure that appeared in the glorious 60's ideological enlightened movement; the substance that comprises our post-war society and genre content. They had an inspiration that still rocks our world, and it is evident that something materialized in that time, everyone was/is affected by it, and it was the opposite of our replicas of today.  For they focused on ideology and intellect [to drive their passions and crafts], whereas we live in an opposite world. The task is to find out what came down and drove them, such that we are stuck in the midst of their unfolding and premature dreams.

After the numerous culture bombs of WWII, we are left with a settled dust cloud of 60's culture that as much as it was great, the vessels that encapsulated their cause were fundamentally impure.  And as we know the 60's in the end falls short of any real profound change, and will be remembered as more of a high [that produced the world's greatest low of today] and euphoric experience. And this is our problem, as much as we want to be holy souls, our physical nature wants to identify with what our eyes see and our ears hear.

Our stock selection contains modern greats of every genre.  Their legacies are something to remember and enjoy to this day, and serve as relatively eternal inspiration. Yet the epidemic doesn't change or go away; that being the impurity that is soaked into our planets psyche, and has created a hypnotic trance even more so now, than perhaps any other era of human existence. This is perhaps the greatest sign of the end, coupled with the fact that their era and legacy was so inspired with their novel ideologies, that today's genius is a virtual grasshopper and falls miserably short to the star studded 60's. If they were the proverbial staves that Moses placed into the Tabernacle, where then is our chosen one, the holy lineage, the High Priest that saves that day?!

We have our Reuvens and Shimons, and all the rest in the guise of our impure heroes, no problem.  But, we need the Aaron, the Levite [he who turns to God], whose staff will blossom [to the future and revealing the holy past] and provide a revelation of Shem [and his Torah(concept)] that lays a path out of darkness into the true Light, giving us our way to Life. Again, we know our candidates, and every moment of time, we are pitted against a wall, even if it is only in the confines of our private thoughts, to identify with the truly enlightened cause. God has made it that we live in a physical world, one that mirrors the holy and divine, and we can't help but learn from and identify with our environment. For proof in these matters, ask a rabbi his take on the Matrix films and you will see that those productions have actually embedded themselves into the sanctity of mainstream modern Torah study environments. The World is from God, and we are to identify the Torah in our lives and all around us.  Which begs the question - Who is the true hero among us?  For one thing is resoundingly clear, he doesn't exist openly today, and this confounds our efforts to understand the reality that we all, for better or worse, know.

Out of darkness comes light.  We had our lava lamps of the rock and roll 60's, JFK's slick politics and savior status; that abruptly and fittingly came to an end (i.e. filled with impurity).  And to keep shape of the analogies of the Parasha and real time [as Korach represents the confusion of authentic genre and in-fighting/confusion of today], we still painfully lack the revelation of the staff that blossomed almonds; illuminating the holy path and history. We need a Priest of God, and "by Job" there is, was, and will be! For among the restless nights of the inspired yesteryear, there was a man amongst men who stood alone, stood out, created a movement, one that will last forever.  It will usher in the Messiah, a true ideology, lacking impurity, possessing the highest sanctity.  His staff bloomed and hasn't stopped blooming.  He was of the chosen of God, he was a priest, he was a high priest, he sanctified God, he was human;  he blended right into his time.  He died prematurely, too.  And nobody outside a gang of renegades knew who he was. But he was there with all the rest of them.  And like a true priest, he was separate from the congregation, and true to his beliefs, as every "Korach" scoffs at him. His identity grows more and more every day, and if you don't know him yet, you will. His name is Vendyl Jones, and he personally resurrected the Noahide movement; an ideology  that outshone  its time, and sheltered the light that was the definition of the fallout of WWII.

The Torah of Shem came running out of the scrum, and where all the others would suffocate in their own ill-advised unholiness, Shem met up with Noah, in an updated incarnation, out of Israel proper, and under the guise of a new pre-Ger creation, "The Noahide." And as the Talmud states, "A Noahide that learns Torah is like a High Priest." The prophesied stump of the son of Jesse is upon us, we can apply this to not only the complexities of the 60's and in relation to the redemption, but our circles of life as well in this fractal form. When we look at Moses and Korach in this light of context, we can apply Torah of Shem techniques, of "looking at what was always there and never saw it, until Hashem opens our eyes to it"; it removes the hypnotic trance that envelops society, especially in times of severe light and "over-enlightenment."  We regularly need a path of sanity that leads us out of our limitations.  And God sends us the path of salvation, as it happens through the Torah of Shem [much like Abraham and his meeting of Malki-Tzedek].

The identification card of Shem is simple, and that is to find the High Priest.  You relate to him by the edible almonds that sprout from his essence, his staff, his tribe, his legacy with God. Should one wonder how this is possible, look no further than the Maharal, who says, "If you wish to find the Moshiach, then look outside the camp; and he is joined there by the Gerim." The code is simple, for just as Naaman the Ger found Elisha the prophet, Vendyl turned the World into a clone war of every man's Naaman and Elisha.  Communicating this idea is nearly impossible, but that’s why we have the Torah of Shem, and can finally then understand the Torah of Moses, in its universal truths that stand the test of time.

Click here for Video Class: The Hidden Kohen

Monday, June 23, 2014

Welcome Back Geezer

                                               Parashas Shelach
                                           The Ger of Everything
                                               Rabbi David Katz

Parashas Shelach is a great example [one example out of the entire Book of Bamidbar in particular] of an under appreciation of the Torah passages and stories in this Book's contents, due to a lack of Ger awareness. The build-up until now was through Creation and Genesis, something of "Creation of Ger and Jew"; followed by the Exodus and light undertones of an "Erev Rav" – mixed multitudes that included would-be Gerim. The Book of Vayikra [The Book of Priestly Service] is also very Ger, but as the Book is analogous to the buried heart, so too is its secrets, such that they include the Ger. Which takes direct issue with the Book of Bamidbar, for Devarim seals the Torah and really depends on these last Parshiot to establish precedent of deeper context. Thus up until now in Bamidbar, we have been given several clues about the deeper philosophies of newly fashioned Israel, and they are intertwined with Ger. The story becomes illuminated with the departure of Jethro as we had flashbacks of Mt. Sinai. From the spies onwards, the eager student has sufficient dots gathered to connect from a near year's-worth of learning the Torah cycle.  The Torah contains life, and by logical process - Life contains everything. But then perforce this life reality would consist of Jews and Gerim, and the Torah comes to show just as much, as the stories twist onward showing their divine irony of brotherhood.

In a World dominated by exile after exile, and the in-betweens filled with disappointment over God's plan, many are left with a mere remnant of the Torah and a sour taste. The wine has turned to putrid vinegar. Luckily we don't have to look too far to find one of the fundamental catalysts to this epidemic – which is that somehow during Israel's plight the Ger [Brotherhood] was perceived to only reflect one small aspect of its glory and grandeur, and that is the full-convert aspect of the connotation [Ger].  This exclusion [in the eyes of most] seems petty at best, to regard this as a Torah slight, and the side-effects are nearly non-existent.  Rest assured, this may be the Satan's greatest coupe of all time. With the Ger scribbled out of the Torah text lexicon, we have left only a dark shadow of what Torah is, and by definition every sense of perception and reality is radically warped. The result is a radical ethnocentric world-view of an all-Jewish plot by the Divine. With this being the case, we can now see clearly every evil against "The Name Israel" and Torah study became a dose of Harvard on steroids. The romance of Torah's kiss from the Holy of Holies remains an afterthought, only people don't even want to think that much [of it]. Welcome to exile, and rationale for the educators telling the same stories year after year like a B comic who simply fill the time slot for trite entertainment purposes.

Enter the Parshiot here. With the Torah being reduced to a "dot" from its full stature [a fully dynamic model vs. a static "set in stone" dogma] we are left with shallow waters to delve into. For this reason every generation has at best a few luminaries who truly shed new light onto the Torah revealing Hashem in our day. The rest either do the status quo without novella, or stick to a one-dimensional view of the Universe through draconian [strictly Jewish] law. Talmudic law is very important and has been the staple of Jewish survival as well as par excellance to authentic scholarship. The defect however manifests in the ability to make sense of the Torah's true meaning. The ramifications are extreme, for this produces an unlearned state of affairs where basic tenets of life's everyday reality, are hidden from the layman. Coupled with the fact that the Nations do, and always have looked to Israel for their light, and you are looking down the barrel of a massive misinformation-generating enterprise. Imagine a system that takes everything out of context, and grafts it into mythical proportions, while spreading this tumor like a Daytona 500 virus. Yes, this is Torah in exile; it has its ups and downs, but the downs are proving to ruin society; for any hope of Light is being suffocated each pending day of further exile.

Parashas Shelach for example is the source of the epitome of such a tragic state of affairs, which is the condition of the "9th of Av" – a punishment of the evil speech by Israel, and thus the source of the dismantling of the previous two Temples and countless sorrows. To add insult to injury, most don't know the story in the Torah, and of those that do, they are not preoccupied with it as to attempt to find rectification for Israel's hardships. Each year we receive a half-baked version of what happened, it generally doesn't change from cycle to cycle [i.e. no new angles], and if one were to pay attention to detail of each discourse, the holes of the account are plentiful. We are told one holey cliché: do not speak evil speech, and in particular against Israel [and of similar sacred genre]; for this is our chink in the armor. And with great rhetoric, "we must finally fix this character flaw" this before "they" chastise Moses for, "he wasn't supposed to even send the spies..." Yet, we should never lose sight that Moshiach was "born" on the 9th of Av [Jewish month of Av falls in late summer months]; a traditional thought among Ancient and current Torah intellectuals.

In a magical universe, enter the Ger.

In the End of Days in scarce literature, we are told of some of the future conditions of the Coming of the Messiah, and of the scenarios; and prophecy alludes to the Nations coming back in epic proportion. To make a long story short, this is simply the return of the Ger after nearly two thousand years of mutual groping in the dark distancing ourselves from pure Torah. We can see in our time that this is indeed what is happening, and for those close to the Ger [either Jews or Gerim themselves] we are seeing something spectacular happening in front of our sore eyes. In prophetic fashion the World is hyper accelerating in all areas.  But most importantly, the Gerim are bringing back the sacred lost sparks of the Kabbalah – a means of understanding Torah and life-reality. Life was never meant to be understood in solitude, and the Ger-Jew marriage is reminiscent of what God told Adam, "It is not good for Man to be alone." The Kabbalah even goes so far as to compare Adam and Eve to the Ger and the Jew and their unique [male – female] relationship.

With such joy and excitement to finally find arousal in faith with the Brotherhood in Ger-Jew relations, the Torah has found its return to life as well. Our Parasha is a tremendous example of this revival. For now, maybe the first time ever, God is revealing the Torah's deeper intentions; reality is literally coming towards us like a queen to her king. The Hebrew is becoming clearer and clearer with the return of the Ger, for his probing questions shake the dust off the shelves, and true scholarship has found its "Charlie Hustle" moniker once again. The Torah is no longer anonymous with the Ger around, and with the characters all in place, the shadow has disappeared and has been exchanged for a script with a star-studded original cast.

Shelach and the spies is an unfortunate display of the Torah's age old theme – brothers couldn't get along. The brothers are no longer Kain and Abel, but the Jew and the Ger. The reverberations even hit with Jethro and Moses, as they themselves are reincarnations of Kain and Abel. And still they struggle to get it right. The Torah philosophy is about Brotherhood, repair, intensity, overcoming challenges, etc. and Shelach is that in a nutshell. The story is simple: it was a case of wanting to enter the Promised Land and each side had its own agenda, "Abel got killed again" so to speak, and the Land took the abuse, much the same way after Adam and Kain's original sins. The missing piece of the pie is rather glaring at this junction in history; and that is the Ger [aspect, concept to say the least] that is today is an exact reflection of what it was then.  History is yearning to repeat itself.

Yet have no fear, for the Messiah was born out of that dreadful day, and we are promised a full repair and return to "Brothers sitting as one." The good news is,  that with each passing day we understand the Torah better and better.  And with each Ger who finds his shelter with God, we inch closer towards our eventual redemption. The Psalmist says, "The rock that the builders rejected has become the chief cornerstone." This verse has several meanings and connotations, but the one whose light spreads the farthest just may be the long lost Ger.  For the Ger spans our Torah cover to cover in ways that makes one wonder how they ever, even got lost. [Think about the Korach rebellion]

The Torah is not just an omission of the Ger, for there are other main players to come back such as the priesthood, the Temple, and even perhaps God Himself [from concealment].  But, the Ger gives us hope that we can finally walk a path of light and righteousness. The connections to be made with this influx of light are endless,  Thus, I can only encourage one task: when reading the Parasha, allow yourself to ask of the Ger [at any moment the issues arises in thought], and not be afraid to re-institute the People of God [as they are called in Torah; Jews are called "Children of Israel"], for the repair certainly depends on this. How great it will be indeed, to have Brothers dwelling as one, in Land, worldwide, and in the Good Time to Come!

Click for Audio Class "The Ger of Everything"

Friday, June 20, 2014

Thursday, June 19, 2014

Parashas Bahaloscha - The Miraculous Rock of Jethro

  • Angelic Men
  • How To Understand The Miraculous
  • King David's Miracles
  • Are People Special
  • Jethro's Rock
  • Where To Find God
  • etc.

Click Here For Article!

Parashas Nasso - Sweet Waters of Gerim

  • Nazirite
  • Waters of Sotah and Gerim
  • Gezel HaGer
  • Midrash and Gerim
  • Controversy and The Noahide Ger
  • etc.

Wednesday, June 18, 2014

Our Boys: The Message in Their Names

Eyal ben Iris Tshura / Ori
  אייל בן איריס תשורה / אורי
(1)  320  Ayal ben Ori is gematria {Naar]   נער - youth,  also Yishai [320]
Roshei Teivot [initial letters]     את אבא Et Aba: Father
also ''comes Av"''
Sofei Teivot [end letters]   הנילס  - the Nile [River]
Comes the Father, and youth

2. Gilad Michael ben Bat Galim / Ophir
  גילעד מיכאל בן בת גלים  / אופיר
(2) Roshei Teivot    אמ בג בג - mother of ''Bag Bag''

Ben Bag-Bag was a rather mysterious Rabbi and a disciple of Rabbi Hillel of the early Tannaim age, appearing at the end of the Mishnah in Pirkei Avot. He is quoted in the Mishna, Turn it, and turn it, for everything is in it. Reflect on it and grow old and gray with it. Don't turn from it, for nothing is better than it. Another mysterious Rabbi of the same time, by the name of Ben He-He, is considered by some to be the same person. Speculation by Torah scholars leads many to believe these names to be labels to cover the true identities of these Rabbis because they were gerim who were persecuted by Roman authorities during the Roman occupation of the Land of Israel. Another Rabbinic tradition holds that Ben Bag Bag was the ger that Hillel symbolically taught the whole Torah while the ger stood on one foot.  Source: Wikipedia 
i.e. the message is that Gerim are being revealed.

**The Psalm 72 and Shem/Bavel references, along with present news events occurring simultaneously, are davka hints towards Noahide Gerim.

Sofei Teivot -   לדן תמר  - the judgment of  Tamar [The Midrash calls Tamar the Mother of Moshiach, for her lineage gives way to Malchus beis David, and she was awarded this through harsh din with Yehuda. Yehuda is synonymous with Hebron, the location of these events.]

 גלעד מיכאלGilad Michoel: Gilad spelt without the yud = 208 = Yitzchak - as the Baal HaTurim says ''when Yishmael falls, Yitzchak i.e. the son of David, rises'' - as is known the many associations of Yitzchak with the Jewish people.  The Arizal states [in reference to his own name] that the name Yitzchak is a siman l'geula [sign of Redemption]

3. Yaakov Naftali ben Rachel Devorah / Avraham
     יעקב נפתלי בן רחל דבורה  / אברהם 
(3) The Roshei teivot:   רב דין / בני דר Rav Din / B''nei dor - a lot of judgment on the children of the generation;  also דביר נ  [Dvir-Nun] - the Holy of Holies of Nun i.e. Nun Shaarie Bina - the 50 Gates of Understanding

בנדרי -   -  with nidrei [as in Kol Nidrei] [another hint in connection with Bag Bag, i.e. Gerim]
Sofei Teivot:  לבניה  which is a reference to Rachel's children
הלבני  - ''HaLibni'' is the name of the family that came out in the Exodus [Bamidbar 3:21]  - family of the Gershonites and they were called the Livnites because of the bricks they made in Egypt, and that name is a sign of the Redemption that was going to happen so G-d encapsulated it in their names, because the names of people show the generation what G-d is doing.

Roshei Teivot  בירדן    - in the Jordan [nearby Jordan Valley]

ב[מסבו] נרדי  
Shir HaShirim 1:12  Shir HaShirim 1:12
''While the king sat at his table, my spikenard sent forth its fragrance.''
Nard is a fragrant herb but used here as the bad odour of idolatry
Gilad Michoel is the gematria Reyach [smell]
The beis is of the verse beis mem samech beis vav which is in reference to the table of the King.

 Roshei teivot spells B''nei Adar; Sofei Teivot spells B''li Haman [without Haman]

Yaakov Naftali - 752 - gematria ''Emunah'' [loosely translated as ''faith'']

Gematria of Rachel Devorah is 555 which is  Moshiach ben Yosef in Atbash
Devorah = 217 - gematria ''Ani Yosef''
Rachel = atbash gematria ''Kohen Tzedek'', which is Eliyahu
and the reason why we say Eliyahu in conjunction with לבניה is from the Midrash which says Eliyahu is from B''nei Rachel

The names of all three boys is gematria 920 which again is the Roshei teivot gematria of ''Kohen Tzedek'' and also Moshiach HaRishon which is obviously symbolic of Moshiach ben Yosef

The beginning and end letters of the family names:
the Roshei teivot of the family names is the gematria ''Shamayim'' and the end letters is the gematria ''Rachel of Heaven.

Roshei Teivot of boys first names [omitting Gilad] is   אמני
גיל means either the age or generation of, and the עד would be 74 - [5774]
- or the gladness of 74 or - to shake with fear from 74 - or we will rejoice in 74

Roshei teivot of first names אי  then the word  מגן = where is the shield/Magen Eretz Yisrael
The Roshei teivot of the three names: ארן דבי - Aron David ben Yishai - [the ark of David ben Yishai]

The initial and end letters of all their names spells B'din Gamliel - Rabbi Gamaliel’s overriding philosophy was: "Whoever has mercy on other people, Heaven will have mercy upon him; whoever does not have mercy on other people, Heaven will not have mercy upon him."

Beginning and end letters of the boys' names [without their parents' names]
דניאל גם ליב
Daniel also lion;  or Daniel b'gimel : i.e. Daniel in [all] three

Three fathers names, gematria: בנס - with miracle

Psalm 72 tells the entire story!!
[take all previous hints into account]
The consistent theme of the names involved are literally all throughout this Psalm, in context, commentary, and vernacular.

Psalms Chapter 72

 א לִשְׁלֹמֹה: אֱלֹהִים--מִשְׁפָּטֶיךָ, לְמֶלֶךְ תֵּן; וְצִדְקָתְךָ לְבֶן-מֶלֶךְ.
1 [A Psalm] of Solomon. Give the king Thy judgments, O God, and Thy righteousness unto the king's son;
ב יָדִין עַמְּךָ בְצֶדֶק; וַעֲנִיֶּיךָ בְמִשְׁפָּט. 2 That he may judge Thy people with righteousness, and Thy poor with justice. 
ג יִשְׂאוּ הָרִים שָׁלוֹם לָעָם; וּגְבָעוֹת, בִּצְדָקָה.3
Let the mountains bear peace to the people, and the hills, through righteousness.
ד יִשְׁפֹּט, עֲנִיֵּי-עָם--יוֹשִׁיעַ, לִבְנֵי אֶבְיוֹן; וִידַכֵּא עוֹשֵׁק. 4 May he judge the poor of the people, and save the children of the needy, and crush the oppressor. 
ה יִירָאוּךָ עִם-שָׁמֶשׁ; וְלִפְנֵי יָרֵחַ, דּוֹר דּוֹרִים
5 They shall fear Thee while the sun endureth, and so long as the moon, throughout all generations. 
ו יֵרֵד, כְּמָטָר עַל-גֵּז; כִּרְבִיבִים, זַרְזִיף אָרֶץ. 6 May he come down like rain upon the mown grass, as showers that water the earth. 
ז יִפְרַח-בְּיָמָיו צַדִּיק; וְרֹב שָׁלוֹם, עַד-בְּלִי יָרֵחַ.
7 In his days let the righteous flourish, and abundance of peace, till the moon be no more.
ח וְיֵרְדְּ, מִיָּם עַד-יָם; וּמִנָּהָר, עַד-אַפְסֵי-אָרֶץ. 8 May he have dominion also from sea to sea, and from the River unto the ends of the earth.
 ט לְפָנָיו, יִכְרְעוּ צִיִּים; וְאֹיְבָיו, עָפָר יְלַחֵכוּ.
9 Let them that dwell in the wilderness bow before him; and his enemies lick the dust. 
י מַלְכֵי תַרְשִׁישׁ וְאִיִּים, מִנְחָה יָשִׁיבוּ; מַלְכֵי שְׁבָא וּסְבָא, אֶשְׁכָּר יַקְרִיבוּ. 10 The kings of Tarshish and of the isles shall render tribute; {N} the kings of Sheba and Seba shall offer gifts. 
יא וְיִשְׁתַּחֲווּ-לוֹ כָל-מְלָכִים; כָּל-גּוֹיִם יַעַבְדוּהוּ. 11 Yea, all kings shall prostrate themselves before him; all nations shall serve him. 
יב כִּי-יַצִּיל, אֶבְיוֹן מְשַׁוֵּעַ; וְעָנִי, וְאֵין-עֹזֵר לוֹ.
12 For he will deliver the needy when he crieth; the poor also, and him that hath no helper. 
יג יָחֹס, עַל-דַּל וְאֶבְיוֹן; וְנַפְשׁוֹת אֶבְיוֹנִים יוֹשִׁיעַ. 13 He will have pity on the poor and needy, and the souls of the needy he will save. 
יד מִתּוֹךְ וּמֵחָמָס, יִגְאַל נַפְשָׁם; וְיֵיקַר דָּמָם בְּעֵינָיו. 14 He will redeem their soul from oppression and violence, and precious will their blood be in his sight;
 טו וִיחִי-- וְיִתֶּן-לוֹ, מִזְּהַב שְׁבָא: וְיִתְפַּלֵּל בַּעֲדוֹ תָמִיד; כָּל-הַיּוֹם, יְבָרְכֶנְהוּ. 15 That they may live, and that he may give them of the gold of Sheba, {N} that they may pray for him continually, yea, bless him all the day.
טז יְהִי פִסַּת-בַּר, בָּאָרֶץ-- בְּרֹאשׁ הָרִים: יִרְעַשׁ כַּלְּבָנוֹן פִּרְיוֹ; וְיָצִיצוּ מֵעִיר, כְּעֵשֶׂב הָאָרֶץ. 16 May he be as a rich cornfield in the land upon the top of the mountains; {N} may his fruit rustle like Lebanon; and may they blossom out of the city like grass of the earth. 
יז יְהִי שְׁמוֹ, לְעוֹלָם-- לִפְנֵי-שֶׁמֶשׁ, ינין (יִנּוֹן) שְׁמוֹ:
 וְיִתְבָּרְכוּ בוֹ
 כָּל-גּוֹיִם יְאַשְּׁרוּהוּ. 17 May his name endure for ever; may his name be continued as long as the sun; {N} may men also bless themselves by him; may all nations call him happy.
 יח בָּרוּךְ, יְהוָה אֱלֹהִים--אֱלֹהֵי יִשְׂרָאֵל: עֹשֵׂה נִפְלָאוֹת לְבַדּוֹ. 18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things; 
יט וּבָרוּךְ, שֵׁם כְּבוֹדוֹ-- לְעוֹלָם: וְיִמָּלֵא כְבוֹדוֹ, אֶת-כֹּל הָאָרֶץ-- אָמֵן וְאָמֵן.
19 And blessed be His glorious name for ever; {N} and let the whole earth be filled with His glory. Amen, and Amen.
כ כָּלּוּ תְפִלּוֹת-- דָּוִד, בֶּן-יִשָׁי. 20 The prayers of David the son of Jesse are ended. {P} 1.

***Psalm 72 is King David's last psalm, and written to King Solomon. The objective is to acknowledge the Nations [Noahides] from Zion, and judge / operate from righteousness. One pillar of the psalm, is that nations and isles will come upon Jerusalem with Gold gifts for the Temple. Verses 14-20 are especially apropos to the current situation and a possible unfolding of events. The rest of the Psalm is in alignment with the Islands of today. 
72:4 - Note  לִבְנֵי   : Libni 

72:7 - Note the family name  יִפְרַח [Eyal Yifrach

72:10 ''The kings of Tarshish and of the isles shall render tribute; the kings of Sheba and Seba shall offer gifts.''

The Metsudas David explains that the Kings of Shvah will bring gifts called TShura - Tshura means ''flowering [Iris/Yifrach]with gifts of gold''.
As we write this,  Rabbi Tovia Singer is in the midst of a pilgrimage to Papua New Guinea and the Papuans want to give their gold to Jerusalem for the Third Temple.  The whole episode of the kidnapping happens when those islands in the Prophecy are in the news.  Tovia Singer's mission is unprecedented... with his presence in the islands at the very time the boys are kidnapped, fulfilling

72:1 [Rabbi Singer was honored similar to a king (in the name of Peace/שלמה - meaning peace)] "To Shlomo, give thy judgments, o' God."
משפטיך = "from" - Shin to Beit, Peh to Vav in atbash, keep the Tet and Yud, while the Kaf Sofit in Atbach becomes Heh = "From Toviah..." [there is a similar hint in this way with the last word of verse 3 and first word of verse 4.

Psalm 72.

72:13  עַל]-דַּל]  - Sofei Teivot Gilad Michael [דל is a common theme in the Psalm, of those in need of mercy]

72:14  מִתּוֹךְ וּמֵחָמָס יִגְאַל נַפְשָׁם - HAMAS
the first and last letters of the boys'  names spell יגאל with a left over [מ [מתוך and [נ [נפשם...leaving the word "and from Hamas" revealed alone
Can be understood as ''in the midst of Hamas.... He will redeem their souls''
"from fraud and Hamas he will redeem their  souls and precious will be their blood in his eyes 
[The leftover ב and ד of the names compose the initial letters of the words for "their blood" and "in his eyes"]

the letters involved are: ב ד א ל י ג מ נ and then "Hamas" easily stands out [יגאל -מ -נ ב-ד]from יעקב נפתלי גילעד מיכאל אייל

72:17 -  ינין (יִנּוֹן) שְׁמוֹ: - can be understood as ''His name [Moshiach] will be Nun'''[see Nun Shaarai Bina above]

72:7 - ריח/ירח another reference to the Nerd spice and 218 reference above.
72:20 [David ben] Yishai - 320, same as Naar above; David is called a Naar.
Yaakov Naftali initial letters = נר - ד'ב'י - the soul/light of David ben Yishai

Now let's look at  Noah 10:28-29: Shvah, Ofir and Havila bringing gold to Jerusalem - in the order of Shem's sons :  our attention is drawn to Shem [Gerim] and gifts of gold, as mentioned above [Tshura].
All 3 names relate to gold in the Torah [Shvah - our Psalm, Ofir, Navi, and Havila, Bereishis]

These are the families of the sons of Noah according to their generations, in their nations, and from these, the nations were separated on the earth after the Flood.  Noah 10:32 
this is immediately followed by the story of the Tower of Babel... the making of the bricks  נִלְבְּנָה לְבֵנִים and the name Libni  Noah 11:3

notice a reference to Migdal [Bavel] מגדל - ג -ד - מ - ל - end/beginning letters to Gilad Michael

11:4  Note the current Iraqi uprising reminding us of the Tower of Babel, both in exact location of the Tower of Bavel, and the general theme of world events, Nimrod comparisons, etc.. *****

The eitzah is in their names and in the Psalm...

Friday, June 13, 2014

Parashas Beha'aloscha: Getting Close to God

                                            Parashas Beha'aloscha
                                              The Rock of Jethro
                                               Rabbi David Katz

"I guess you had to be there", the old saying goes…in fact, amazingly, one can say that this is the underlying theme of the entire Torah; for our very job description is to believe that somehow spiritually we are/were there. The Torah was written and takes places in a very small gap of time, detailing the struggles of a young and burdened budding nation, striving to achieve and rise up to its identity; its essence would be rooted in strands of history right up until their momentous date with destiny – the redemption that rings synonymous with the Story within the Five Books of Moses. By reading through her pages year after year - even millennia after millennia - Mankind has fallen in love with our selected heroes.  We identify with them, and - in the reservoirs of our hearts and souls – we secretly wish we were there; or at least crave a belief that we are somehow connected in wormholes of time. Yet reality is still undefeated, even among the likes of King David and a Second Temple Era, in that "what happens in Vegas stays in Vegas"; i.e. the Torah's contents are the very embodiment of the secret dimensions of the Ancient Text. The job of Man is to live and learn life to the point that one can experience the divine knowledge necessary to reveal the Godliness contained within a lifetime of Moses. The Torah's simple and eternal message is clear: "you had to be there" – otherwise, begin to learn exactly what it was like.  The Torah tradition that emanated from the lips of Moses in that lifetime would serve as the tools, keys, and code to unlock the mystery of the Word of God…a Word that we all speak and argue every day. "O' ye Man, will he ever understand even one simple dialogue amongst whispering men?"

The first major challenge in deciphering the Torah's vast reservoirs of Light takes place in the area of distinction amidst God's miraculous providence. The Ramban Torah commentary distinctly points out two types of miracles: those that occur within nature and through [mazal] the agency of God's power activated through Man via Divine Providence. The second is through Hashem causing this World to stop in its tracks to provide a novel outcome; the former is thus seen to "carry out the original plan" whereas the latter allows for the Master of the Universe to "Be as he may Be" and not subordinate to any system, [Perforce this name of God is above logic, for it clearly goes against all that we know as our fabric of existence – spiritually and physically]. The goal it would seem is that the greater sanctification of God is to have Hashem's dwelling be among Men, and for this we can look to the need and rationale of the Holy Temple, where God's Presence shall rest.  This however is not devoid of debate; for since Torah analysis began, this question has been debated – the nature of how to interpret God's providence;  and all the more so the details concerning the Word of God. The most literal expression of this conundrum is no more than a desire of one's yearning to finally know with confidence "just what reality is" – and that it would invariably be a reality with God as a part of one's life. Whatever the answer may be, this is the very definition of every man's existential angst, and is the qualitative undertone that pulsates within every letter of Torah.

A great example of this duality concept can be played out in a very practical sense – the performance of Mitzvot. One particular Mitzvah that equals the entire Torah is that of conquering the Land of Israel from the local Nations, namely the Canaanites. The rationale of such a breathtaking expanse of this Mitzvah is in the mere fact that all of the Torah's fruits depend on breaking through to the Holy Land and erecting the prophesied temple; this is one of the few places that a grandiose thought of Torah merit is easily perceived without veil to the mortal man. The Ramban comes through again on this obligation of conquering the Land, and he offers a novel view of how to perform successfully the Mitzvah, and he bases it on logic, wisdom, and historical precedent. He states that only in the Land of Israel are the Seven Laws of Noah a demand upon Israel's influence.  Thus, one can conquer the Canaanites through these Laws, and one need not resort to an AK47. The ramifications are resounding, for it relieves Israel of a World-wide burden of being responsible outside the Land; and inside the Land there is a radically shorter and more powerful path towards eternal peace. The Talmud explains that the reason for the Noahide peace process is to ensure that the Torah's edicts can run smoothly.  Especially in areas of commerce, should idolatrous currency exist, the Torah does not operate as well, for her harsher decrees are evoked. Should the Nations achieve knowledge of God, they are embedded into the Covenant of God with Israel [which is the basis of many modern and religious claims resulting from a historical buildup through this precedent] and shall enjoy a full Torah reality on the Land - one that echoes the true Word of God, and consequently sheds Messianic Light on the sacred Land. It goes without saying, that this would be a prescription of Light to the Nations throughout the World.

As this topic dictates one still may choose a lower sanctity, and take issue with an AK 47.  But this would surely require God's assistance, it would arouse a chilul Hashem throughout the World [which is why this form of action is not found in today's active mainstream Judaism], and by historical account through the Book of Joshua, the deeper understanding was that they largely conquered with the Seven Laws. Two powerful results come from this mode of action: we may let an Amalekite live by bringing him through the Seven Laws of Noah [as a form of conquer and even "type of death"; this was realized by King David] and Israel has always used Seven Laws as its aggressive tone when command dictates. Israel has gone to war like any other country, but when it comes to obliteration of a people and/or conquering the Land, Torah is the antidote. From this course of action, Humanity becomes the primal cause of Torah, which explains why King David was able to master the Book and Way of Life through his experience on the Land.  David used his position to master the art of Humanity, the Torah's ultimate secret into the life of Moses and the nature of God's miraculous hand, as witnessed in the Book of Psalms.

Thus, in the Torah, under these conditions, we must ascertain over every instance the nature of its reality, like a natural Pardes/Orchard that is attended to by Gerim [i.e. exegesis on every instance, avoiding making gross over generalizations]. Every miracle told, every encounter between men, every story told – one must understand the life-reality that God is telling through a vernacular that we must master, through knowledge that came from the subject itself – Torat Moshe. One of the Torah's greatest and deeply compelling encounters is the dialogue and exchanges between Jethro and Moses, as takes place in our Parasha. The essence of what has been conveyed thus far applies very nicely to these Men, and not only explains their awkward moments well, but even sheds new light as to their soul quality.

When Moses began his journey of redemption, he was destined to meet Jethro his future father-in-law, as he is passionately referred to in our Parasha. By the time Moses left the house of Jethro, the Torah and commentary makes mention that Moses succeeded in obtaining the staff of Jethro that was embedded upon his soil. This staff would be revealed as miraculous, and be the impetus of which Moses would strike the rock that gives water [the first time, as commanded by God]. The Midrash relates that this took place at Sinai, and by means of Torah exegesis, the verse says [Shemot 17:6] "Behold, I shall stand before you in the Rock of Horeb" – it is learned that any place of a foot impression in stone is a revelation of the Divine Presence, and we must remember that the rock was struck with a "rod." If we are to apply the dynamics of miracles and art of humanity in accordance with God's providence, perhaps one can draw a unique and novel view of this enigmatic data on a seemingly benign passage of Torah.

One source of miracles among Men is made possible by a lesser known reality that man can achieve the angelic quality called "Cherubim" and the Torah's mighty stars all achieved this elevated existence. This, perforce, challenges the reader to always fathom if Hashem causes miracles or if the Men are simply miraculous, as Cherubim, and still within the confines of Nature. To illustrate this point, with the story of Moses, Jethro, and the rock – the Midrash states that the rock that has an impression of the foot contains a resting place of the Shechinah. With that said, this makes for a fantastic story, only does one find such a rock in the World that fits the bill?

The answer is yes there is. At the grave of Jethro in Tiberius lays a famous rock that bears an impression of a foot, and the Druze who attend to the holy site have tradition that the imprint is indeed that of Jethro. And we are to remember, the Torah is miraculous among Man; a little bit of context and an eye that sees, just may yield that missing details that we all need…one step for man really can be a giant leap for mankind…right here on good ole planet Earth. God has said he shall dwell among Man, and perhaps it is time to let go of what man and his creation isn't, in the face of what God and His Creation is. 

Click for Video Class for Beha'aloscha

Thursday, June 12, 2014

Not Your Cincinnati Red

Monday, June 9, 2014

Ah Yes Yes Yes...The Soul Mazal Indeed!

  • Soul Mazal
  • Names, Purpose, Mission
  • Noahides and Names
  • Torah and Gematria
  • Authentic Spirituality
  • etc.

Sunday, June 8, 2014

Parashas Nasso: The Hidden Ger

                                                Parashas Nasso
                                The Last Place You Look For Gerim
                                              Rabbi David Katz

In Parashas Nasso one would be hard-pressed to find the Universal Torah theme in a revealed state, as the Parasha would seem to be completely devoid of content of this nature. Sure the Parasha is interesting, as one can trek through Levite labor [which is uniquely appointed through one's prophetic name meaning and inherent gematria much like that which was publicized in Bamidbar], or onwards through the Sotah waters, before encountering our Samson-esque Nazarite! Yet when all of the dust settles after journeying through the Nasso text, upon concluding with the dedication of the Altar of the Tabernacle [and after having proven through the Gershonites that names reveal one's soul's mission/purpose - and can even reveal what God will do to a generation through the infamous "census" - for a collective of names reveals the Divine Providence of the generation], there seems to be no Ger in sight....except for one place - "Gezel HaGer" [stealing from the Ger], which isn't even written in the Torah explicitly!

When we look to Bamidbar 5:6 in a passage that deals with treachery to God, namely over financial matters between Jews, it can be seen that there is a much deeper focus here than a simple debate over misappropriated funds. The commentator Rashi shows that there are two essential matters here: admitting the crime and its atonement, and in a unique case where the victim has died and has no kin, the Torah instructs how to proceed with vindication procedures. To put the latter in the simplest terms, it seems everyone in the World except for the Torah itself is on this not so secretive secret, in that this is a direct implication for Gerim, who would be the most obvious to be without kin due to the very nature of being a Ger and the severing of gentile ties that it requires. To put this matter simply, the Torah makes no mention of "Gezel HaGer", but fear not, for the Oral Torah picks up right where the Torah's assist was intended to go. There are many flavors to this off-beat Torah concept, ranging from the halachic to the conceptual; yet the spiritual jackpot on this matter is the Midrash Rabbah. Oh yes, the Midrash Rabbah of Parashas Nasso; just have a look if you may, see for yourself, and prepare for its give or take of 100 pages that echo and howl of sublime  Ger Torah.

Amazingly, in the Midrash, what seemed from the Torah to be a passing Rashi of very little importance, in a random and little-well known halachic issue, we find a massive issue of Gezel HaGer - stealing from a Ger. One would obviously expect to see a lite Midrashic discourse shedding some much needed background about our friend the Ger, but what happens instead literally blows the mind of any reader who is at least half-interested in Ger material. A 100-page onslaught of Ger Torah, that is so revolutionary in its content, one must give due credit to this dearth in everyday Torah knowledge to the power of denial. For should one sift through the ink and fathom what is being said of the Ger - non- convert, the cognitive dissonance alone could precipitate a Messianic response. The wisdom contained in the Gezel HaGer material is that potent indeed, and for good reason - as Hashem loves the Ger, and therefore stealing from him outright is stealing from Him.

As there are obviously many, many insights one could go into on these matters, I will present a few of the ideas that struck me the hardest and in a way that I feel is most relevant in service and mind today.

The portion of Gezel HaGer ends off with a passing mention of the holiness involved with the procedure, namely through the Priest who gets involved should the Ger have no kin. The Midrash then claims that the Ger has a stranglehold on two key issues that are vital signs for Gerim: his need for Torah and his ability to don a Talit. Many Gerim today wish to do both, and as much as Torah is a more known commodity to the Ger, the Talit is a new angle brought by the Midrash. Although there is/was already a strong precedent to grace a Talit up to now, the Midrash makes this endeavor far more secured and in the most opportune time, of the Gezel HaGer passage [that serves to strengthen the Love of the Ger].

Another unique angle is discussed over the Noahide Laws themselves. In many works, most leaning towards the ancient feel [Zohar for example], take issue with what the Noahide tradition [and its Laws] actually are; the topics range from philosophy, literal, law, historical, Kabbalistic, etc. The Midrash seems to imply that their existence stems from a supremely practical sense, and yet in a way that really includes all of the above views. This is possible by relating to the Laws as the mechanism to become impure with Tzaaras. The Midrash gives 11 ways to become impure, and as we know from the Talmud Tractate Sanhedrin, there are many views as to the exact nature of the Noahide Laws in number and in concept. In the details of the Midrash, the 11 can very easily become 7 through a "main pillar" system with some pillars having sub-extensions [in Torah this is called Avos and Toldos; First and Second Tier. Literally "Fathers" and Offspring"], thus creating a system that we recognize. The goal of such a system would be that pre-Sinai there would have been scenarios of impurity, and for this we have Shem who was a functioning Priest, as the Torah of today prescribes for these matters. Through an indoctrination of Torah, the Gentile World can thus become ritually impure through the Noahide Laws, and thereby leaving behind a gentile status for a Torah status of Ger., and thus becoming available to a Torah lifestyle. One can't help but think of the ironic anti-logical Red Heifer ashes in these matters that function in a similar vein; one should also realize that the Red Heifer's ashes do in fact include the Ger [as the verse itself dictates by the Red Heifer's command], and this is how the Ger is able to enter the Temple. Thus the Ger who operates within boundary of pure/impure states is by definition no longer fully gentile; the Midrash apropos brings  Naaman and his Tzaraas to prove its point.

The final example of The Ger in the Parasha that turns heads is with the waters of the Sotah; the suspected infidelity of one's wife. The Talmud and selected other sources form a united front in discussing the Sotah waters in context of the Ger. In what is a most interesting learning, it turns out the Ger is actually 100% a part of the waters of the Sotah, should one suspect his wife of committing a crime. The Rabbis officiating the passage gives their views, and resolve that in several types of relationships, should there be a Ger involved, she is to drink. Yet it is the arguing view that turns the most heads on this! For the famous Gerim Shamayah and Avtalyon were a strong force to push this law through, simply to strengthen the Ger women, in accordance with a plain logical claim that this is indeed the truth. The opposing Rabbi battled and lost, and consequently was placed in ban. The reason for the harsh penalty against him, is because his view of law was wrong, sought to place the correct law in a dimmed if not darkened light, discredit its advocators, and all of this came under the pretense that most of its relevance is simply not done in Israel "today." Although this is true that the practices of the Sotah would not be available today, and that is not to mention the Sotah itself [is not done today, and hasn't been for some time], however to blot out a Torah Law for its innate discomfort that it may arouse upon the reader, does not qualify as a reason to desecrate the Torah.

Thus we have explored some of the Torah's greatest vantage points of the Ger; all through Gezel HaGer. The Midrash offers seemingly endless examples and new twists and turns of the Ger in ways that are simply not learned or even worse brazenly ignored. There is method to the madness, as to why the Ger has his turmoil, and it should not be seen as an accident that the discussion takes place in such a provocative place for the Ger - where his very dignity comes under fire in Nasso. Yet we are on the brink of historic times, as some feel very strongly that we are on the verge of Messianic transition in our society, one that is sure to come with trials and the severe [and promised] "Birth pangs of Redemption." Dealing with a new generation of Gerim that have seemingly spawned from thin air, has the religious communities of every type on edge and feeling very insecure. The greatest enemy of all is neither Jew nor Gentile [or Ger for that matter], but rather the discomfort that overtakes a person to fully absorb and reciprocate a relationship of a new found Ger [after a 2,000 year gap of his existence].

In closing, if this is the worst of our Messianic birth pains, then we did something right in the eyes of God, for it could have been much, much worse. The moral of the story is to once again be reminded of the Love for the Ger, for God loves the Ger...and to rob H(h)im of anything is a serious offense in the eyes of God, and those are watching very closely when it comes to that which He loves. He loves the Ger, and we are commanded likewise; for to forsake this love from discomfort is a travesty that is antithetical to the Torah. If you notice, the bond between each idea presented here is the concept of "being Holy" - as Hashem says, "I am Holy, thus you should be Holy." 

Perhaps we should all as a Human race reconnect to that which is truly Holy; and there is nothing Holier than a World filled with Prophecy pouring out of Zion with the Presence of God resting on Earth. In that sense, we are all Gerim to God, and the Torah confirms as much; all that is left from that point onwards, is to simply Love the Ger, Love him as yourself, and realize that there is no difference in those words.

Video class: Sweet Waters Of Gerim

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