Parashas Matos – Masei -
The Real Derech Eretz
Rabbi David Katz
The Zohar on our Parsha can in many ways be seen as a
fitting close to the Book of Bamidbar, and to a greater extent the entire
Torah, as we conclude the Torah’s message, and trek onwards to our fundamental
review and reiteration of the Torah in what is often called “Mishna Torah”
[Devarim] – The Torah in review. One can argue that the underlying premise of
the Torah is to introduce through two unique pathways two unique Nations that
must learn to find each other, co-exist, and forge an inseparable bond, while
maintaining a healthy buffer zone; all under the pretext of a search and rescue
mission as part of the myriad of challenges presented through Torah reality.
The objective of such activity can be primarily recognized as the flourishing of
Torah through the hand of Israel, while putting into practice the Torah’s
innate wisdom with sights set to redeem the elusive Ger [Tzedek].
The most important ingredient of this diet would fall under
the guidelines of the first and most important commandment in the Torah [for
both peoples]: “to be fruitful and multiply”; accordingly, it would take the
entirety of Torah wisdom to achievement a refinement that would befit both
camps and allow separate sovereignty, while not polluting the taboo Mendoza Line.
For the repair of society and continuing to walk with Hashem, marriage and
procreation would become the Holy of Holies, and the prevailing theme of what
would define a successful regime, compared to that of the exiles and failures of
yesteryear.
The Parshiot [and the Zohar] hone in on a lesser known law
amongst the myriad of statutes that we have covered between the covers of the
Torah [drawing extra emphasis on the very nature of the Torah having a cover,
i.e. The Red Heifer being seen as the Torah’s fertilization as such], this
being the nature of captive women coming into Israel for possible marriage, and
depending on the circumstances, the Talmud makes mention that under extreme
[and even non-ideal] circumstances, a Priest may be involved, as Pinchas the
Priest is on scene when the law is introduced upon Israel. [Bamidbar 31:17] From this relatively unknown
law, the secrets of Kabbalah ooze out as edible fruits from the Tree of Life; the
most inner dimension of the Pillars of Life stand tall in the form of Man and
Woman, Ger and Jew, “Red and White” [in the secrets of colors], Kindness and
Judgment [the two arms of existence], and the Godly Soul vs. the Animal Soul
[that will come to define the Torah existence of both Nations as evidence of the
burden of the Commandments].
To begin the exegesis of the topics mentioned, the most
basic of all beginnings is to accurately define Man and Woman according to the
Torah [and Zohar in particular], as by way of cliché, the World consists of two
types of people in male and female. The
male in Kabbalistic terms is seen to enjoy a soul source of Kindness [inclined
to] whereas his counterpart, i.e. Woman, is rooted in Judgment [most keenly aware
of the yolk placed upon Man]. His task is to develop and impart his Wisdom
through Kindness, in a palatable form, so that the Woman may be able to taste
from the fruits of Kindness, sweeten her view of the Universe, and thus bring
both parties under the canopy of a Merciful World, one that would recognize
true reality, as God’s humble domain.
The basic premise is that neither enjoys liberty of a full
panoramic view of God’s Creation alone [to which the Torah says “to be alone is
not good”], and the task is to come together for the repair of schism, and
enjoy the Will of God from a state of heightened perception and recognition of
God through a clear Torah lens. Anything that would stand against this paradigm
would represent an antithesis to God’s created purpose for mankind, thus
delaying God’s destination point of a healthy and perfected society. This is
the blueprint for all pairs in the Kabbalistic Universe, and thereby the core
to the repair of schism between the Jew and the Ger.
Irrespective of one’s national identity, the layout for
Women is to exist within a state of judgment in spirit; this is realized in her
desire for Understanding, and keen ability to do so. Where her story takes
unique shape and form, is in the Man that she chooses, and recognizes, as the means
for her potential to establish herself as having ability and confidence to
sustain a full measure of Light. The attribute of Judgment is a natural vessel
in a spiritual universe, and only the chemistry of a compatible Kindness will
culminate into a Merciful new Creation that rectifies both parties. Being as such for the Woman [and in particular
since the law only is interested in her, and the male counterpart is in exclusion,
she is seen in universal terms], a greater emphasis is put onto the Man and his
flavor of Kindness in accordance with the Woman that he is to be partnered
with.
The two types of Man [as the basic fractal of Creation is
often seen in a basic duality lens, comparing and contrasting two types,
whatever the subject] can be generalized as the Ger and the Jew, while engaging
two types of women, the Jewess and the Giuress [female Ger]. In oversimplified
terms, a healthy relationship Kabbalistically is between the Jewish Man and
Woman and the male and female Gerim. Not
only does this serve to preserve and govern both Nations uniquely, but it in and of itself it is a type of healthy
male and female existence; the Jewish Nation taking on the female
personification, while the Ger represents the masculine role, within Torah
government.
The male Ger and his Kindness, is a particular perspective [deriving
from Abrahamic Kindness] that naturally grafts onto a female Ger, in a
fertilization that bears fruits of Mercy. The Jewish male on the other hand
[and his perspective of Abrahamic Kindness] has his own separate effect on a
Jewish woman that will sweeten her existence. [Both view of Abraham by the
males are thus necessary to gain full perspective of what could be seen as a
supernal Abraham, i.e. the true nature to God’s attribute (in sefirot) of Kindness;
it takes two to know One] The inverse from the Female Jewish side of the
equation can be seen as catastrophic as we will see, and the inverse from the
female Ger side is actually the nature of the Torah law of the Parsha, and even
the source of what will go down in history as the seed of Moshiach!
From the Jewish female side, and in a condition of
engagement with a male Ger, the Torah warns against such a union. Although there
are always exceptions to rules in nature that seem to defy logic [even Torah
logic, i.e. Iyov], the Kindness of a male Ger lacks its desired intention when
coupled with Jewish Judgment. The result is actually a heightened sense of Judgment
that is devoid of Kindness, and actually becomes acute stern judgment. This may
not even be seen as something to be avoided amongst both parties, and can then
appear as an elevation of spirit and enjoyed as a pleasant surprise. However,
this is indeed a pitfall, and goes against Hashem’s constructive plan for
Creation; this is therefore destructive from the Torah point of view, when seen
in its true macro form, and is fuel for the animalistic aspects of soul, in
face of the divine qualities within.
In the other hemisphere, a Ger woman is best suited for the
Kindness of the Ger male, as they share the same spiritual matrix under the
domain of a common Abraham/Kindness, in light of the proper Ger Toshav. Yet as
we know rules break in nature, there is a special circumstance where there is
precedent of the female Ger – Jewish male union. This can be seen in two simple yet radical ways
that have seen their share of Light in Torah in very subtle and non-discreet
settings. The most famous examples are in association with Pinchas the Priest
and Ruth with Boaz.
Although Pinchas’ specific history with his wife of whom he
inherited is sketchy at best, what we do know is that he married a daughter of
Joshua and Rachav; Joshua obviously Jewish while Rachav certainly a Ger Tzedek
female; non concubine. The product was otherworldly, as Rachav produced the
Nation’s most distinguished Priests and Prophets, among them Jeremiah. From this we see [that to whatever extent]
Joshua married a Ger female and Pinchas [a Priest] was able to marry the
product of such a union. The irony of the story is that Pinchas only became a
Priest because of his zealotry in these matters! Thus the lesson learned from
Pinchas’ spear, is that only when the conditions are spot on within the boundary
of the utmost holiness can such a union commence; failure in these matters are
consequently catastrophic as we saw with Zimri and Cozbi through the Tribe of
Shimon.
The Zohar comes to illustrate exactly this point through the
attribute of Kindness; for this shall build the World. Rashbi [Rabbi Shimon Bar
Yochai] states that if there is a scenario of a Ger woman and Jewish male, and
the male representation is the ONLY means she has to marry and bear fruit [as
evidenced with Joshua and Rachav] then he is obligated to not forsake her, and
to “build the world with Kindness” through her. This is an extremely rare
occasion, not practiced today, and is extremely difficult to carry out in
accordance with God’s will in Torah. With that stated as such, this happens to be
the very pipeline that Messianic seed is sewn, in efforts to confuse the evil
of this world. The only problem is that it has equally baffled the multitudes
of Torah scholars over time as well.
The one major salvation that we have openly witnessed with
regards to this archaic statute of permitted intermingling occurred with Ruth
and Boaz. As we know with Ruth, she was a Moabite, then, went onwards to become
a Noahide / Ger as we meet her in her marriage to Machlon before he dies
childless. Ruth then ventures onwards with Naomi and proclaims, “Your God is my
God – Your people are my people.” What seemed as a potentially benign statement
would be the shot heard around the world, for this was the moment of truth for
the eventual opening of Moshiach to find entrance into this world.
Boaz soon took Ruth in Levirate marriage in a righteous
effort to reclaim the life of Ruth’s former husband Machlon through her eventual
son through Boaz, in Oved, father of Jesse, father of David. In a generic view
of the Torah Universe, Boaz had no business to be with Ruth, through the
protocol of the Jew and the Ger. Yet one could argue that this was a special
exception through Torah Law in Bamidbar, and Boaz was justified as such;
however what then is the status of the seed, i.e. is [the seed of Messiah son
of] David kosher?! – This is the age old question in fact!
Torah informs us on this point, that there is not to worry,
for Ruth in Boaz’s eyes was “an eshet chayil” – a Jewish woman, for she
proclaimed to Naomi – “your people….Your God…” The amazing function of this
dynamic is that this is achieved BECAUSE of the Torah law in Bamidbar! Since
the union was technically allowed, [through her Judgment and his Kindness] Ruth
was free to work with her seeds of Judgment, and she discovered [through Naomi
and Machlon before her] what Jewish Judgment in women is; she thus desired the
same for herself, and becomes a vessel for Jewish Kindness, as she desired to
become a conduit of God’s Mercy from a Jewish point of view.
Boaz soon discovered, that her actions and desires [to
couple for the sake of a commandment; a Jewish expression as opposed to that of
an open action of traditional Ger women] were inherently Jewish, and he
appropriately realized that she was indeed Jewish, by her deepest desire
finding its way into reality. Thus through the opening in Law and with completely
righteous intentions and actions, Boaz and Ruth pioneered a unique path from
the female Ger domain, along the lines of Jewish Kindness, and into Messianic
royalty. Had any of the equation been different, this would be impossible to
achieve; the entire mission would need to be directed by the finger of God.
We see that in God’s universe, extreme caution must be
adhered to, especially in matters of procreation, and in simplified terms,
making flesh pink from joining forces of Red and White in proper male and
female relations. As with anything in life, moral social norms are in place for
the betterment of Mankind, keeping integrity amongst peoples, and allowing for
an orderly dynamic in society. The Torah however is not a draconian text, and
sees into the hearts of its adherer’s; sometimes God’s Kindness must prevail
when the conditions are just right. Although most of us will never find
ourselves on such risky ground, and will follow suit with our ancestors before
us, such sacred knowledge will bestow profound wisdom into the Torah, providing
the answers we need in moments of faith, where only God’s truth will suffice.
The Ger and the Jew [along with all other paired
couples] are commanded and destined to Love on another; our existence is
predicated on this point. We shall enjoyed side – by – side success and
redemption, walking into the Messianic age with hands held high. Yet the Torah
closes with both a Blessing and a Curse, much like the ultimate closing we
encounter in Devarim. The Ger and the Jew will be in intimate proximity of one
another; a word to the wise should suffice. For every Shimon, there is a
Pinchas with his spear held in hand; yet for every step of the Messiah, we may
recall Ruth, Boaz, and the Tribe of Judah to some extent. The Torah commands Love the Ger, and it is
our job, as Mankind, to know what that means, for that was why we were created –
to carry out His Torah with perfected responsibility in hand. This may be where
the Torah ends, yet this is actually where the path of Life begins; for every
Adam and Eve, underneath lays the blueprint for the Ger and the Jew. Thank God
they are in realistic terms, the ultimate fruits of the Tree of Life, like a
delicate fine wine, best served when eaten out of the palm of mutual hands, as
will be done in the era of Adam’s Universal Shabbat, and may it be soon in our
days. Amen.
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