Vill Zeh Real Rabbi Please Stand!?!

The beginnings of Torat Eretz Yisrael - Rav Kook. It began with the concepts of Tzion-ite Gra-ite [foundings of Zionism through the Gra]


IsraelNationalNews:



Occasionally, people from the hareidi community question or attack my articles. Even though they are well aware that I strive to follow in the path of Maran Harav Kook zt”l, nevertheless they argue: “Why don’t you accept the authority of the Gedolei haTorah (eminent Torah scholars)?” The simple answer is: I don’t consider them Gedolei haTorah.

They definitely are important talmidei chachamim (Torah scholars) whose fear of sin precedes their wisdom, educate many disciples, and it is a mitzvah to respect them. But they are not Gedolei haTorah.

Gadlute beTorah (Torah greatness, eminence) necessitates an all-embracing, fully accountable handling of serious issues facing the generation, including: the attitude towards Am Yisrael in all its diversity and various levels – both religious, and non-religious; the attitude towards mitzvoth of yishuv haaretz (settling the Land) and the on-going war which has surrounded it for over a century; the attitude towards science and work, and the contemporary social and economic questions.

Technical Questions as Opposed to Fundamental Questions

It is important to note that merely addressing these questions is not sufficient, because it would be easy to settle for trivial answers offering technical ways in which an individual Jew could survive the changes and revolutions facing the nation and world in modern times. To accomplish this necessitates expertise, and the more complicated the situation, the greater the amount of competence required. But this does not demand gadlute beTorah.

The type of expertise leaders and public figures already possess is quite adequate; if they are loyal to the path of Torah as taught by their rabbis, and understand the social realities before them, they can find creative solutions to problems faced by different sectarian groups (hareidi or dati, Ashkenazic or Sephardic). This is presently the type of expertise required of Knesset members, ministers, and mid-level theorists. Clearly, they can take advice of rabbis who are familiar in this field, but this does not necessitate significant Torah input.

However, true Gedolei haTorah are required to deal with fundamental questions, in order to provide significant and important answers to the perplexities of the generation. They need not offer detailed plans for immediate implementation, but they must set a vision, thoroughly analyze the events and phenomena confronting them, distinguishing between the positive and negative points, and offer direction wherein the positive can triumph over the negative, and even rectify it.

What is Gadlute beTorah?

How this is determined is a weighty and important question indeed. Obviously, the mere fact that a person decides to tackle the important questions does not entitle him to the designation of gadol baTorah as long as he lacks the competence to do so. Likewise, it is clear that it is not determined by the degree of proficiency. Throughout all the generations there were talmidei chachamim famous for their great erudition, but nevertheless, their knowledge did not place them in the top row of gedolei haTorah, because that is determined by the degree of comprehension and penetration into the roots of the matter.

In very general terms, there are three levels of Gadlute beTorah:

The first level includes those who merit understanding the root of the svara (rational inference) of every individual halakha or agadah they learn – these are the regular talmidei chachamim.

The second level includes those who merit delving deeper, understanding the inner svara which clarifies several halakhot collectively, and thus know how to resolve various questions. For example, rabbis who present the important lectures in yeshivot, who are able to explain numerous sugiyot (issues in the Talmud) along the lines of one concept, and are great in lamdanut (erudition).

They can also be important poskim (Jewish law arbiters) who, out of their profound comprehension, understand numerous halakhot, and know how to contend with new questions, and usually are gedolim in a some fields of halakha. Some of those on this level merit comprehending the inner svara which clarifies various matters of aggadah, and they are gedolim in machshava (Jewish philosophic thought) and emunah (faith).

The third level includes those who delve deeper into the inner roots of the svarot, both in halakha, aggadah, and pnimiyut ha’Torah (the deepest aspects of Torah). Consequently, they understand the general rules of the Torah more profoundly, and as a result, the details of halakhot and midrashim are clearer to them; they know how to give comprehensive instruction and guidance in matters concerning the affairs of the clal (general public) and the prat (individual), the spiritual, and the practical. These are the true Gedolei haTorah. Naturally, there are also numerous intermediate levels, according to the extent of profound thought and inner orientation in the various areas of Torah.

Maran Harav Kook zt”l – The Gadol of Recent Generations

Maran Harav Kook zt”l was one of Israel’s unique Gedolei haTorah. He was gifted with tremendous natural talent and by means of his extreme diligence, righteousness, and virtue, merited delving into all areas of Torah to an inconceivable extent, particularly in general issues comprising both halakha and aggadah collectively, clal and prat, sacred and secular.

God performed an enormous act of kindness to His nation Israel, and the entire world, by sending us such a great and holy soul to illuminate our path in these extraordinary times – generations filled with highs and lows, tremendous scientific achievements and terrible moral confusion, the revealing of individual talents and the decay of national, societal, and family values.

In generations where all orders of life are shifting, it is essential to delve deeply into the Torah so as to instruct, correct, and redeem all that is continually revealed. In order to contend with such types of challenges, regular gadlute baTorah is not sufficient – not even of the third level. What is called for is the type of greatness of Moshe Rabbeinu and Ezra the Scribe.

Torah Scholars Who Do Not Understand the Teachings of Rav Kook

Needless to say, someone who does not understand the teachings of Maran Harav Kook zt”l cannot be considered one of the Gedolei haTorah of the generation. He can be an expert and well versed in numerous details from the technical side of halakha and aggadah. But he cannot truly be Gadol baTorah.

Even among those who understood Rav Kook’s teachings, there are two main distinctions. There are those who accepted his general instructions regarding the importance of Eretz Yisrael in our times – the generation of kibbutz galyiot (Ingathering of the Exiles) and atchalta degeulah (beginning of the Redemption). Also, they agree with his teachings in relation to science and work, and the fundamental attitude towards Jews who abandoned Torah but identify with the values of the nation and the Land, or universal values. Owing to their identification with his teachings and luminous character, such talmidei chachamim merit being spiritually connected to the third level.

And then there are a select few who delve deeper in understanding the ideas, which genuinely illuminate life, and pave a path to redemption via the light of Torah guidance.

It should be noted that among the elder rabbis of the previous generation, whom the hareidi community consider as Gedolei haTorah as well, there were many who were significantly influenced by Maran Harav Kook zt”l. And although they did not follow his path of public leadership, they accepted some of his ideas, remained admirers, and honored his image all their lives. Among them: Rabbi Frank zt”l, Rabbi Aeurbach zt”l, Rabbi Eliyashiv zt”l, Rabbi Wallenberg zt”l, and Rabbi Ovadia Yosef, shlita, may he live a long life.

The Words of Rabbi Charlop

Similarly, Rabbi Kook’s great disciple, Rabbi Yaacov Moshe Charlop zt”l, wrote in his book “Mayanei Hayishua” (Chap. 9), that at the present time, Gedolei haTorah must engage in the general rules of the Torah.

In that chapter he explains that the prophets dealt with general rules for life, because when the general rules are set right, all the details fall into place. However, as a result of Israel’s transgressions, the general rules deteriorated and the Holy Temple was destroyed; consequently, our main task in galut (Diaspora) was rectifying the details themselves. But when the beginning of salvation occurs, and as the world gradually recovers, the longing for the general rules increases (and when the general rules from the source of the Torah are not provided, consequently, they are sought after in alien places, and chutzpah (audacity) and lawlessness intensify).

“Israel’s gedolim must be deeply aware of this yearning, and pay heed to speak inspiringly, at length and in brief, about rectifying the general rules. In a way that not only will speaking about the general rules not obscure the details, but rather, will add force and strength, yearning and enthusiasm for the details and their rectification…”

“At that time, if narrow-minded people come forward, assuming to hasten the final redemption by speaking only about rectifying the details alone, failing to speak favorably about correcting the general rules, they fall into the category of ‘a student who has not reached the level of teaching, but nevertheless teaches’, disarranging all the spiritual conduits, because the hidden light is best revealed through illuminating the general rules, and uplifting the worlds.

"It is appropriate to make vigorous efforts against such thoughts. The true gedolim wrap themselves with might and strength to stand at the head of the nation, guide them in the correct path, and know that truth and God are with them.”

The Chief Rabbinate

As a continuation to the vision of revealing Torah in its greatness, Rav Kook viewed the establishment of the Chief Rabbinate as a nucleus from which a significant and united Torah leadership could develop. However, after Rav Kook zt”l passed away, the independent status of the Chief Rabbinate steadily deteriorated. From a rabbinate which presented a vision emanating from a totally autonomous position, devoid of subordination to public institutions or to public circles, the rabbinate grew to be a subordinate public institutions, subject to the present legal establishment.

No longer was the focus on offering a comprehensive vision, but rather finding halakhic solutions for presented situations, shaped by public and political leadership. Even the attempt of Rabbi Herzog zt”l to suggest an alternative constitution for the State of Israel, was not an effort to propose an all-inclusive constitution, rather, to find ways to ‘kasher’ the norms of the country’s leaders, within the framework of halakha.

Still the Chief Rabbis and the members of the Rabbinical Council were for a long time, the greatest talmidei chachamim of the time in Israel. Gradually, this status eroded, with the rabbinate recently becoming a supervisory department for a handful of religious matters, such as marriage, conversions, and kashrut.

In such a situation, although the rabbinate plays a very important role in managing these affairs, we are no longer talking about a supreme, moral, and spiritual Torah authority of mara d’atra (lit. “master of the house,” i.e. Israel's authority in Jewish law). Rather, the role of the Chief Rabbi became at best similar to that of a director of religious affairs, and at worst – the spokesperson for religious affairs.

This underscores just how much we must continue studying, delving, and identifying with the great vision of Maran Harav Kook zt”l, in order to increase and glorify the Torah and elevate the status of its bearers, so the light of the redeeming Torah can illuminate the entire world.

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Look! A Mall! Ick!!!

My Favorite Two Guys [sarcasm, anyone?]

Today's [Israeli] Judaism loves to acknowledge itself in the scholarly realm based on political stripes [see commentary to Mordechai Ish Yehudi on Purim and how politics prevent geulah]. Not only is this against every deah of emes, and shows lack of true scholarship, but this has been a thorn in Jews' sides since the Temple days. Our leaders are supposed to be Talmidei Chachamim  - not Naftali Bennet.

But since Rabbi Yosef wants to say that this is Jews today, and he goes on further to say that Bennet is Amalek [and a knit kippa - wearer] - what does that say for his followers? Why would anyone follow an Amalekite? I'll even go further to strengthen the claim [which i noted when this baalagan began] in that בנט in אתבש is שטן.

Even though the Name Causes and Bennett is not a nice guy, what does this accomplish by making this war, consisting of battles of thinking small? Why can't our leadership begin to think big and come back to Torah instead of ego strokes over outdated Zionism? Why can't the institutions that be deal with real Jewish issues? - [on my ultra-biased view] where are the Gerim in halacha, Ger Toshav, educating rabbis in these areas, etc.? This may be my biased view, but it is my biased view because this is Jewish Reality today! Converts, Gerim, "goyim", falling religions, etc. is the larger terrain of what is going on, and this is what the Torah is going on about to the tune of every Parasha!

[for those still curious over the "ger" issue; they are halachically not bnei noah nor goyim, nor Jews - they are a quasi - keter [kabalah] status, a joined member of Israel [the 4-headed shin], are the gentile version of the baal teshuva [hence ger tzedek - not to be compared to convert ger tzedek, just like you wouldn't compare a frum BT and a new BT yet both are called BT] and is a member of Olam HaBah. Would it not be a better cause to Love the Ger [to the tune of 46 times in the Torah] which brings Love of God, fellow man,etc. and stop calling everyone Amalek and Erev Rav while disregarding the sources as to what these entities are?

[For the record Erev Rav (also known as Amalekites) is any entity that goes up a level of holiness lo lishmah; we learn it from Moses who brought out Gerim in hopes that they would remain emesdic Gerim and not fall to temptation of false aliyah into poor conversion not for the sake of heaven. Thus when Moses went up, Ahron signed the death certificate by aiding their endeavor, and they died from rachamim, being allowed to live beyond their infamous moment.]

Klal Yisrael has issues, and Bennet is the smallest of those issues, name connotation or not. There is a much more positive energy side to the Torah that is virtually untapped, taking place in Israel, and is our way out of galus.  Our job as it always was, was to choose, and by choosing, be prepared to do what God makes clear to the person what he is to do.

TheJewishPress.com:

Shas party’s spiritual leader Rabbi Ovadia Yosef said Saturday night he really loves knitted-kippa Jews,” but it’s just their political leaders who are “Amalek” – the eternal enemy of Jews. The national religious community in Israel now can breathe easier and know that Rav Ovadia really loves them. Sure, the distinguished rabbi said last month that national religious Chief Rabbinate candidate Rabbi David Stav is “evil” and an “enemy to Judaism,” but, heck, that was just meant to cheer up Shas’ favorite clientele, the dwindling Sephardi community that still feels oppressed by the elite Ashkenazi community. 

Indeed they are, but they are equally oppressed by their own leaders. So what better way to keep the common people in line by telling them that the Rabbi really loves Jews, even those who wear a knitted kippa. But what about Shas Rabbi Shalom Cohen, who said in a sermon a week ago that “as long as there are knit kippot, the [divine] throne is not whole? That’s Amalek. When will the throne be whole? When there is no knit kippa.” If a listener thought Rabbi Cohen, who is a member of Shas’ Council of Torah Sages, meant that knitted-kippa Jews are Amalek, he did not understand correctly God forbid he should say such a thing. Rav Ovadia, who sat silently on the podium as Rabbi Cohen spoke, knows exactly what he really meant. Sure, Rabbi Cohen said some things against” those rebellious national religious Jews with knitted kippot, but he was only referring to their political leaders, opined Rav Ovadia. 

Love, love, love, he said. Love for everyone – with one small exception. It is the political leaders of the knitted-kippa crowd who are problematic. They not only are problematic. They are the true Amalek, Israel’s eternal enemy dating back to the days of the Exodus from Egypt. And who is the real knitted-kippa modern Amalek of the Jews? None other than Naftali Bennett, chairman of the Jewish Home party, which, unlike Shas, took the daring move in the last elections to welcome secular Jews as Knesset Members and put the emphasis on nationalist instead of religious. Rav Ovadia has his grounds for considering Bennett Amalek. 

The Jewish Home party is against exempting Haredi youth from IDF service forever. That means that Shas yeshivas would have less youth learning , or at least registered as learning, in their institutions, If there are less students, there is less money from donors, especially from the Israeli taxpayer whose hard-earned money has been going into black-hat yeshivas for years with the payback that the future Torah scholars and eternal voters for Shas are defending the nation by learning Torah, even if they are just listed as learning and actually working or stashing home. 

Now that Rav Ovadia has explained Rabbi Cohen and has mended ties with the national religious community, except for those enemies of Jews like Bennett, Israel is ready for Tu B’Av, which begins Sunday night. The Talmud lists it along with Yom Kippur as the most joyous days of the year when, according to the Talmud, that the daughters of Jerusalem go out dressed in white and dance in the vineyards and said, “Young man, consider who you choose (to be your wife).” Tu B’Av is the same day of the 40th yearin the desert when the ban was lifted on female orphans marrying into another tribe. It is the perfect day for a daughter of a Shas rabbi to become engaged to the son of a national religious politician. And God willing, Rabbi Cohen and Rav Ovadia will perform the marriage ceremony.

The Ger [Torah] teaches to Love, not to "not hate (too much)" - there is a difference between justifying that you didn't taunt the Ger/BT vs. going out of your way to Love them. The difference is a heart filed with God as opposed to Politics as a religion, and then putting that religion on to others who just left one and are trying [and are commanded as such] not to re-enter the matrix. The World wants God, and God wants the World - maybe the time is now to work on the relationship(s)?

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The Message of Jethro's Messiah

Parashas Shoftim

Jethro’s Echo

Rabbi David Katz

Parashas Shoftim for all intents and purposes is the introduction to the Torah of Moshiach, in that it introduces with pristine detail the nature of the famed Four Craftsmen of Redemption [Messiahs sons of Joseph and David along with Elijah and Shem the Righteous Priest] through the King, Judge, Priest, and Prophet. Yet another angle, even deeper than the surface understanding, is to see that Moses is retelling the entire Torah in the negative and as a reassessment of Sinai through the repair of Adam, in the guise of guarding against stealing, all in the name of giving the proper counsel to the Gerim. Essentially, this is where we see that Moses is implementing the plan of Jethro’s court system, which is to be erected upon entrance into the Land; this would dually serve as the prophecy in the End of Days when the Seven Laws will come under microscope, and the World returns to its Sinai state of Israel and Ger Toshavim.

Moses upon his own volition brought out the Erev Rav, which tradition holds they were potential Gerim who converted to Judaism not for God’s sake, thus making them corrupt, and setting precedent of all who aspire to ascend on high not for the sake of true Holiness. Such unnatural growth deems one as Erev Rav, and this is precisely what happened at Sinai. Moses had hoped to make more Gerim, yet this was not a lost cause, for even though failure gave way to the Erev Rav, this sealed their fate of death by the same token. Their destiny is to be eradicated each time this pattern is reiterated, therefore Moses’ will was achieved, and Aaron was the agency to seal the trap. Along these lines, the Messiah will duplicate this victory from Mercy, as in the End of Days Pinchas, who descended from Aaron, will restore the Torah in the Messianic times which will terminate Torah corruption as it happened at Sinai. [Brisker Rav]

The basic sin of the Erev Rav [non-Ger] was to make the Golden Calf, a creation of Man by the work of his hands. They made “other gods” [gematria 345 = Moses] which is 101 – "to not have other gods"; they sought to decide matters in their own hands, recalling the same sin of Adam in context of the Tree of Knowledge of Good and Evil.  The commentary “Mahram Shif” to Bava Kama states that both of these sins were truly in light of making a forgery of God, or stealing; thus in a Parasha that deals with it repairing this, it is equally understood that the Redemption for the World comes when stealing has been rectified [after nearly 6,000 years!] , just as those that stood at Sinai were charged with the task of truly understanding the nature of stealing.  

With all things equal, one can point the finger and say that stealing is the essential negative that we all deal with, Jew and Ger. Based on this approach, we can now begin to see Jethro in better Light, and bigger yet, start to clearly see the inner workings of the Seven Laws of Noah, from the eyes of the only Man in history who we say can see – Jethro!

The Parasha opens with the court system of Jethro; keep in mind Jethro is [arguably] practically the hero of every Ger and Moses is the initial Scribe of the Torah, which the Zohar says is composed by the words of Gerim - Moses being the quintessence of this fact.  Right away we see the clarity of their system [and its obvious Messianic relevance] and are bombarded with an eternal dictum: “Righteousness! Righteousness! You Shall Pursue!” – which as easily as this pertains to the Jew, it just as easily is a command to the Ger to find צדק / Tzedek to realize that he can be a Ger Tzedek!

Rebbe Nachman of Breslov [along with Sifrei Re’eh] explain that the most direct understanding of the Ger Tzedek is to be contrasted with a Baal Teshuva  - a returnee to God, and perhaps onwards to Judaism. Just as a Returnee returns to God, and perhaps will or have chosen a religious lifestyle [it is impossible to know until you get there by subjective definition based on the confines of reality!] so too the Ger may have converted, or simply may be on a Righteous Path with God; this qualifies him to be called a Ger Tzedek – by definition that he is a Ger, on a path of God from a great distance [thus expectations fall under category of “Don’t taunt the Ger”] and he is a Ger Tzedek [and it should be understood we are not to compare between two Gerei Tzaddikim just like to not compare two Baalei Teshuva – one who is religious vs. one on the way, walking with God]. We can conclude that Jethro’s message through the Torah of Moses is one to say [to the Gerim] ‘Be Tzedek!” [Realize the Ger TZEDEK, Baal Teshuva, etc.]

The nature of Tzedek is to explore righteousness, and this becomes the predominant theme in the Parasha; one can see how this was missing at Sinai, yet repairs Adam, and is the domain for the End of Days. In the absence of Moses at Sinai, the task was to resolve this issue of stealing in context of Tzedek; so too in any “leaderless” generation or moment [such as today] we are burdened with the task of the ultimate repair. This is where the Gerim and Righteous Women play huge roles in redemption, as these souls are acutely sensitive to [not] stealing by nature, for women tend to lean towards Tzedek and the Gerim are drawn to an ultimate culmination as the essence of the Seven Laws of Noah from a Talmudic ordering of 1-7. [The first 4 would be those that are capital for Jews as well, followed by Courts of Law, Limb Eating, and ultimately settling the score with stealing.]

Under these terms, we can now consider how the Parsha, Sinai, and the entire Torah, is a guide against stealing, and even more so this puts emphasis on Jethro. Jethro was well aware of the End of Days scenario when theoretically the entire World would realize its Ger Toshav reality, and would seek the prophet of Israel [see Naaman!] to clarify the Seven Law Matters; namely that of what constitutes stealing, as it is the most practical and controversial of Torah Law. The controversy is in understanding the differences and subtleties of stealing for Jews and Gerim; this paves the way to properly understand the Torah for Jews and Gerim, as well as History, and as the genre goes with the Book of Devarim – it reveals an aspect of the Torah of Everything, as per the Torah’s natural fractal repetition in Devarim.

The issue of stealing is simple, and it explains why Jethro was adamant about the court system and burdens upon Moses [and brings the rest of the Parasha into proper context, in alignment with all of the Messianic (Four Craftsmen – representing Priest, Judge, King, Prophet) /Ger Tzedek (Sinai/Adam/Erev Rav Repair) properties as well – which are essentially hand in glove] – for one day you will realize the whole Torah came down to understanding stealing, and its opposite in Holiness – Tzedaka [charity, righteous acts]. 

Tzedaka is told to save you from death, and it is the teaching we have from Shem that he personally learned on the Ark. [the first letter of the last 4 words of the Parasha even spells “Ark” / “תיבה”] If we are to pursue Righteousness, then we are obligated to know the absolute Torah of [how to not] steal; this is where the Seven Laws of Noah become Universal, incumbent upon Jew and non-Jew, equally, and in some cases – “equally – non- equal.”

The Torah defines categorically stealing as the result of character traits. The realm of open theft goes without saying, nor does it intrinsically need a Court of Law. Jethro’s concerns are those grey areas, where the amount stolen is called “less than a Pruta’s worth.” [A Pruta is the Biblical penny, or better yet when gas prices were 89.9 cents a gallon, the .9 would be the less than the Pruta.] In the times before the Flood micro theft brought guilt on the Generation [much like today’s corporate world] by finding the leniencies to steal that proverbial .9; for this the Noahide laws and capital punishment serves to stand against degeneration in society, and to inspire the Fear of God in situations that the person would go free by technicality.  Aside from the purely wicked [those who have not only rejected the Seven Laws, but the Three laws brought in Chullin 92 as well.], the rest of society needs to know what is the bottom line of stealing in Torah.

This is where for some the map [of social context] begins, and for others this is where the map [of imprisonment] falls into the wind; as traditionally, there is one distinction for the Gerim that is to ascertain the fate of one who perpetrates the 7^th Noahide Law of stealing – the knowledge of self and ability to let go of things. In Hebrew this term is Mechila “מחילה” – and it is the defining line as to where one stands in the face of judgment, should the situation arise.  The proverbial message is to the accused, “if someone took from you .9, do you have the power to realize it is best to let it go, and to judge mercifully, realizing that God exacts judgment on these matters, therefore only God is the true Judge. [By which this is the reason exile takes so long, as to rectify rampant stealing on minimal amounts, for none can bribe God.] If one can let it go, his judgment will be the same, while the inverse will bring severity upon himself.

The Seventh Noahide Law of stealing is the result of real life, real people, and real situations.  Jethro saw this, and knew that one day there will be a time that the World will realize that they are Ger Toshav, even despite enactments built to govern the process. When that time comes, you [the Jews] should not forget that you are Gerim as well, and it is equally incumbent upon you to establish Courts of Law for Jews and Gerim, as the Seven Laws of Noah exist for both Gerim and Jews. This is the source for all outreach, and conquering the Land of Israel – along with every endeavor not only in the Parasha, but in Moses’ recollection of Sinai, Repair of Adam, and the basis of the entire Torah. In essence as much as last week we learned about the 6^th Noahide Law – meat and its Tzeddaka to the Ger aspect [which realized the divine schism of Jew and Ger] this week is the negative, as we take issue with stealing, while repairing the schism through joint venture in Beis Din, the 5^th Noahide Law.

Along these lines we have a rudimentary view of the Seven Laws, [re]defining Jew and Ger, the return to God for Jews and Gerim, under the pretense of pursuing Righteousness, and a clear view of history; that by the lens of Jethro, we can even see the Messianic Era in an above nature state where the Gerim will realize that they are Bnei Mechila – as prophesied by King David himself. Parashas Shoftim is the best view yet of the Torah of Moshiach, as it should be, for Pinchas, who returns the Torah in those days is invested with soul sparks of Joseph [of whom Moses took his essence “the Bones of Joseph, Moses took”] and Jethro, and we see for the first time what their shared vision yields according to Torah. In a tradition of Jews and Gerim that goes back to King David, He who’s era defined this Parasha, in Kings, Prophets, Priests, Temples, etc. – it’s all here, no one had a better handle matters as much as him. King David possessed the knowledge that went into establishing an infrastructure through the ages for these two people’s by the inspiration of God [which was the repair of Adam, for David obeyed where Adam deviated] from simply achieving in truth what this Parasha demands; yet on a totally separate issue one might take interest in trying to not taunt the Ger, but if one truly wishes to emulate what King David was after, which was the heart of God – then it is wise to Love the Ger.

From Loving the Ger, one can see the Messianic Light in context, and will make you a Bar- Mechila inherently. In short, a Bar-Mechila is praiseworthy, for the Jew, for the Ger, and is certain to be the prime agent in Loving the Ger, leading one to know Him and His One Torah.  Jethro had one message that summarized all of this, in his Mechila moment with Moses at Sinai – Righteousness! Righteousness! You Shall Pursue! Whether finding the Ger Tzedek or the Baal Teshuva, they both will have found their way by Loving the Ger and being a Bar-Mechila, and Jethro knew this all too well, after all, the Parasha predicts what will befall you in the End of Days – and it will be Very Good says God.

Audio Shiur on Parashas Shoftim 11 P.M. Motzie Shabbos [Motzie Shabbos]

• Theft and The Ger
• Four Craftsmen
• Jethro's Vision
• History and The Ger
• Real Noahide
• etc.

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The Two Who Finally Came Together

Parashas Re'eh

• Give Meat To Who?
• Yiddishkeit and The Ger
• The Torah In The Negative
• Bread, Wine, ....and Meat  Shem and Abraham
• Noah's Permission, a Gift to Israel
• Future Sustenance
• The Real World
• The Ger, The Birth, The Moshiach
• etc.

Click Here For Link To Article!

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Korach - Religion's Creator

Click Here For Article!
[*note* it is best to read article before audio shiur]

• Korach and Gerim
• Korach vs. Pinchas
• Anti-Messiah
• Peace and Anger
• Land and the Priest
• Joshua, Rachav, Pinchas
• Spies and Gerim
• etc.

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The Voice Of The Tor Is Heard In The Land

• The secret of Kol Hator
• Caleb and Joshua revealed
• The Ger Tzedek and his soul
• Daughter, Sister, Mother - words of the Gra
• Perspectives of Jews and Gerim
• Tzitzit - From Abraham and Shem
• The Olah, a True Korbon
• Conquering Israel with Torah

Click Here For Article!

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Growing With The Ger

Parashas Shelach

The Ger In High Definition

Rabbi David Katz

In this week’s Parsha, we cover the three most distinct angles of the Ger [in relation to Israel] that serve as the main function of the Ger [Toshav] in the Land, setting precedent from within and throughout. The Parsha begins with the spies, and the two spies who don’t speak evil speech, [loshon harah] will go down as two of the biggest pioneers in Jewish – Ger history; none other than Caleb and Joshua. What they stand for, [spreading Seven Laws as a method of subduing idolatry as opposed to military might] shall lend itself to the next phase – a Ger in land [and his obligation/ability to sacrifice [Olah Offering], leading to the last position of the Parsha – tzitzit; religious identification/uniform in the Land – in the merit of Shem, he who founded Jerusalem, and by these means the Land itself [Canaan would then be to Shem as the Caananite Nations standing before Israel]. The three topics could easily be pinned down to three perspectives: The Jewish confronting [potential] Gerim, the Jews and Gerim facing each other, and the Ger gazing at the Jew; spies, sacrifices, and garments respectively. [The Gra identifies this as three distinct stages of daughter – sister- mother in relation to Torah]

When the decision is made to spy out the Land, twelve spies are elected from amidst the Children of Israel, highlighted in historical context by Joshua and Caleb. These two were existentially different than the rest, even for the mere fact that where the others stood to deride the Land of its harshness, Joshua and Caleb offered tunes of praise. However the key in understanding where it went right for these two [and a point of digression for the others], is to consider the path of Caleb – a destination with the Avot!

It should be very clear by now, that Abraham, Isaac, and Jacob were the Patriarchs of Israel, yet a Jewish People would not stand until crossing over through Sinai. That makes everyone before Sinai a Ger [Tzedek], and the standard as such, carrying on a legacy that began with Adam, was entrusted to Noah, and was perfected and influenced by Shem, who made it an eternal path of righteousness. [This follows the Zohar that explains the words of Torah were actually spoken as vessels that belonged and originated with Gerim.] Caleb, as he had “a different spirit within him” would then seek to connect not with his Jewish Brethren [and thus speak an evil report], but would cling to his forefathers who saw Judaism from the eyes of the Ger [hence the perspective point of view of this Parsha], and would, ultimately draw influence from them specifically [and perhaps it is for this reason it is said that the forefathers along with Adam sleep (w/o decay) in the Cave of Machpela; a well of inspiration for he who wishes to connect to their reservoir].

Caleb [and Joshua – who also led a life of devotion to Gerim for the sake of the truth; both Caleb and Joshua deliver their seed into the vessels of Gerim, under the lens of “The Righteous spiritual level of Elijah”] takes a different route of operation in the Land in conjunction with God’s commandments from within the Torah, concerning Derech Eretz in the Land; he chooses to fight as the Avot fought – with Torah. The other spies were limited in their view of success, as they thought in terms of bows and arrows; for that Hashem showed them [in their enemy’s hands] AK 47’s and Merkava Tanks so to speak. For Caleb and Joshua, the view was different, for they chose to fight as Samson – with the Seven Laws of Noah; Hashem then promptly and quite clearly showed them signs of victory. Where the ten evil reports of the spies cried over destruction, Joshua and Caleb were busy preparing the Land as ancestral heritage, laying the seeds of what would be conquered land in the name of God and His Torah.

The loshon hara would go down as the quintessential Tisha b’ Av the day commemorating a Temple’s destruction and a near eternity of agony for Israel. Joshua and Caleb are then essentially in stark opposition, laying foundations for even the Third and eternal Temple of God.  Joshua lays a foundation in the House of Rachav, and Caleb becomes the most recent Patriarch of Hebron [in merit of his influence there from the Avot] – to your seed, an inheritance, says Hashem.

Essentially, “the spies” chose poorly and this resulted in destruction by military might, whereas the other two saw that Hashem’s command of conquering Israel can be done through Torah and Noahide Laws, allowing for the Jewish – Shem pipeline to become once again live and well. This is seen by the Parsha closing with the command of Tzitzit – a mitzvah of the white strings in merit of Shem, while the blue string is the merit of Abraham; a true depiction of heaven and earth – the Jew- Ger pipeline.

[*The Mechilta points out, that the most effective way of securing Israel’s borders, ending idolatry, and even erasing Amalek’s memory, is best accomplished through the Noahide Laws. Jewish history would end up going down this road as its correction against the spies, an acknowledgement of Caleb and Joshua. Only as the Edomite exile intensified has this tradition become lost, amidst Israel’s Second Temple crisis [that Edom destroyed]. We can be sure that as Gerim are returning, Edom’s run is nearing its end, and this time the Jewish People are poised to return to their [Caleb /Joshua – Joseph Judah; ancestors to Messiah’s ben David and ben Joseph who complete the task] roots and bring the World to the Ger Toshav [Shem/Abraham inspired vision] position is was created to exist as.]

This concludes an introduction to a Jewish View of the World coming out of the Land of Israel, from the focal point of first contact, i.e. the spies.

Once Gerim would become common place in the Land [or even as Ger Toshav throughout the World], the Parsha states that they have rights in performing Offerings to God. It is at this junction where the Ger and the Jew truly stand side by side. [If the previous perspective was as a mother - daughter relationship (in nurturing and education), this no doubt would be the sister-sister progression; for wisdom is called “my sister”] The Ger [who wishes to be a Ger and/or operate within Torah precincts] is encouraged to make an Olah Offering, should it be for Thanksgiving or in order to be a proper Ger for example [which today can be achieved through a Ger – Shabbat]. The Jewish – Ger shared experience would be in the learning/physical process of delivering God’s aroma.

The Ger is considered like a High Priest when he learns Torah, and it is the Olah that opens the door to his World of revelation and light. Under the catalyst of his Olah, he may now learn [with sky as the limit when done with the Wisdom of Torah; who again, is called Wisdom] to perform, invest in an expansive nature should he desire to, and he even now has cause to exist in tandem with Israel through his inheritance, the Torah. For a Ger Toshav [within or throughout Israel and the World], this would constitute his independence in the Land, and now would be able to operate with quite ease under the Seventh Noahide Law – to establish the necessary statute of  Beis Din. The Ger would be fully operative in the Land, and the Torah goes on to state, in the areas of interest, there shall be one Torah for the Jew and the Ger alike. 

Today Jewish cooperation and assistance is frail, coupling with Ger hesitation of delivering an Olah, as per the knowledge to identify the appropriate Offering [as one must know with intent the nature of the Olah, i.e. for Thanksgiving or for finalizing one’s soul as a Ger]; the Torah seeks to mend the distance and to improve both sides’ education levels for the sake of the other, through the partnership in the Olah. Should the Ger Toshav of today realize the gift of God that he possesses, the Olah, and were to take full privilege, the Offering [which literally means to draw close] would in fact have the power to draw each other close, into full eternal embrace. The Holy Temple built [and such that it was built by the inertia of Caleb and Joshua as opposed to the spies] which functions as the Divine locale of such Service to God, will forever express this union before God.

This now shows two of three perspectives: Jewish view of the Land and Ger – Jewish view together. The third and final view is the Ger who gazes upon Israel – in the name of Tzitzit.

Tzitzit come under the merit of Shem and Abraham [white and blue strings respectively] and are the article of clothing that a Jew can be seen in the Land. This obviously points to the Ger in the Land [who now is as a “Mother” in Torah, as Torah can be said in his name; having gone through the three stages of Torah – daughter, sister, and mother. The Ger is now the fourth branch of the mystical letter Shin, having expanded like the Land of Israel – into a fourth branch. The Land of Israel is said to expand like the skin of a deer, with the addition of Gerei Toshavim.] who with his gaze upon the Tzitzit, reminds the inhabitants of the Land [and throughout the World if need be] of God’s Holy Domain above and below, and in the name of the Fear of Heaven in performance of His Commandments. The Jew would then find the proper drive to reach this pre-requisite Awe through the gaze of the Ger, and Ger would benefit from a World filled with Torah [that in the relative sense always did begin with the Ger].

This constitutes a rectified society in the Land of Israel, from the starting point of the bravery of Caleb and Joshua, developing into a people of worship [not in the mold of religion or idolatry], and culminates with a proper people who are a part of the fabric within the Land’s borders as a society of God. If the Land was ever to bear fruit [and multiply] both the Jewish People and the Gerim would be delivered to full Mother [Torah expertise] status in result of the Unity that can, should, and will exist between the sons of Shem, encapsulated within the Torah command through Tzitzit, in the merit of Shem and Abraham.

As the final war of Gog V’ Magog is quite literally [after an extremely Jacob’s ladder-esque long process] an attack against Torah, through the agency of Japheth in opposition of Shem. Thus the World is, was, and will be a saga of sons of Noah. For all that Parashas Shelach stands for as an eternal reminder of Tisha’ b’ Av, B’’H, it also stands as the eternal rectification as such. The Parsha preserves and delivers the Messianic message that is contained in the sons of Shem, a path of unity, one of which is treaded upon by none other than those who inherit Shem.

The Gerim and Yehudim – who serve as the white fire agent in the Parsha, or the Tzitzit of Shem [white fire with blue flame?], contain the intensity and purification to bring Japheth back to his Noahide prophecy – of dwelling in the Tents of Shem, roots and tradition that the other spies were all too quick to forget.

In a Land that is inhabited by God’s Gerim, the Path to Moshiach is best walked in the shoes of Caleb and Joshua, the two spies who in face of military might, chose to pay visage to the Gerim who walked the same Land before them, and who are destined to walk again…for the key to unlocking David and Joseph’s door, lies within the Fourth Craftsmen [the others being sons of David and Joseph along with Elijah], he who is dressed in white – the Righteous Priest, Shem son of Noah –who in conjoined merit with Abraham, will forever remind us, as they did Caleb: You are Gerim in the Land of God.

Parashas Shelach will always then stand to remind the soul destined for Tisha B’ Av – of the soft bubbling river that pours out of the Temple in the End of Days, one that stands to reverse the destruction of the spies, and can begin to build as sons of Shem, a project that laid its foundations with Shem and Abraham. As witnessed by Caleb, the Kol Hator [the voice of the spy] will be heard in the Land, signaling a return to the voice of Caleb, echoing the Torah in its original and authentic voice as God always intended it to be, a true insight to God’s reality.

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Hey Naaman: Love The Ger... - God

• Naaman: Gerim and Jews
• Elisha and His Love
• Naaman today
• 7 of Creation
• The Parsha and the Ger
• Korban Olah - For who?
• The temple and the Soul
• etc.

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The Last Cup of Coffee

The Great Pacification of the Armilos Kibbutz called the Zionist dream [of exploitation of its template based on a true Moshiach ben Yosef;Kol Hator], a watered down Israel, that still holds sacred the Coca Cola t-shirts branded with Hebrew script, is coming into high gear.

Naftali Bennet-ism is coming soon, a neo-Shariah Law composed in a Prime Minister's office, to convince us all that we are brothers, partners even, in High - Tech start up groups, as we binge the dividends of over-priced [American goods] pampers.

Erev Rav are making their final move:  a Judaism we can all buy into, equality, with quiet elitism shrouded beneath elitism whispering in between the coffee stands that used to be Haredi institutions of learning; now reduced to a political juggernaut, regime de la Shas.

Sadly, this is the fight Haredim should be fighting, but they are more concerned with fighting the Land of God rather than God's enemy: false religion, and instituting false religion on those w/o religion, i..e potential Garei Toshavim.

Is it still even time to say Ad Matei? If anyone forgot that it is 5773, and the Zohar imagery that comes with it, well, there is on question - which part ISN'T true and becoming more and more revealed? It's just uncanny how Hashem attacks with Mazal [revelation] that fiends on people's own baseless bias' - for to step out into an objective Universe happens upon God's domain, and today [with internet] it's right next door.

Jpost.com:

Religious Services Minister Naftali Bennett, alongside Deputy Minister Eli Ben- Dahan, unveiled a series of reforms on Sunday, calling the proposals “revolutionary.”

The objective was to improve the professionalism of religious services and make them more accessible to the general public, Bennett said, speaking at a press conference in Jerusalem.

“This is an opportunity to sanctify God’s name and to draw people closer [to Judaism],” said Bennett, emphasizing that religious services were required by the entire population “and not just one community.”

The Bayit Yehudi chairman attributed the main push for reform to Ben-Dahan, who runs the ministry.

Although various groups expressed support for some of the planned reforms, there was also widespread criticism from both secular and religious quarters, including political parties on the Right and Left.

Notable among Bennett’s comments was his assertion that “there is no competition in Judaism, although there can be and should be [competition] for serving the Israeli public.”

Non-Orthodox movements have in recent years been increasingly lobbying for state recognition and funding, and Finance Minister Yair Lapid has said on at least three occasions that he intends to bring all Jewish streams onto an equal footing in terms of funding and state recognition, while also vowing to institute civil marriage.

Ben-Dahan has said Bayit Yehudi will veto any legislation in this regard.

Meretz MK Michal Roisin told The Jerusalem Post the reforms being advanced by Bayit Yehudi amounted to “service with a smile” but with no substantial change in addressing the needs of the public.

She pointed in particular to the demands for civil marriage and divorce registration as basic requirements “of any normative state.”

“What we have here is the exchange of a black yarmulke for a knitted yarmulke, and service with a smile,” Roisin said. “But the coercive nature of the service within an Orthodox framework remains, and this is what is divisive and what distances people from religion.”

At the same time, haredi MK Meir Porush of United Torah Judaism criticized the proposals, saying they endangered traditional Judaism.

“In matters relating to the foundations of the Jewish people, we must not make changes under the guise of simplifying bureaucracy,” said Porush.

“Today we’re talking about technical issues, tomorrow, God forbid, there will be a break with Jewish tradition.”

During the press conference, Bennett and Ben-Dahan announced three main reforms that they will seek to advance in the field of religious services, relating to local religious councils.

These bodies are a primary provider for services such as marriage registration, burial arrangements and many other life-cycle events, and have frequently been criticized as unprofessional, unapproachable and inattentive to the needs and sensitivities of the general public.

The first of the planned reforms is to abolish separate marriage registration districts, so as to allow anyone from any locale to register anywhere in the country, thereby creating competition between councils for the NIS 600 registration fee, in the hope that this will lead to improved services.

Many religious groups, such as the Tzohar rabbinical association, have voiced concerns in recent years that an unwelcoming and bureaucratic atmosphere prevails in many marriage registration offices at local religious councils, which causes many couples to chose to marry abroad in civil ceremonies.

The worry for such groups is that the downturn in ceremonial Jewish marriage will create an irrevocable split in the Jewish population in Israel, since the principal tool used to prove Jewish identity is providing the Jewish marriage certificate of a person’s parents.

Tzohar welcomed the proposal on marriage registration, pointing out that it has campaigned for several years to open up the registration jurisdictions to competition.

In a particularly bitter fight with the Religious Services Ministry back in 2011, Tzohar shut down its free marriage service in protest of what it called discriminatory restrictions placed upon it by the ministry.

This incident led to legislative efforts to abolish separate marriage registration districts, including a bill submitted by Yisrael Beytenu’s MK Faina Kirschenbaum, which passed a preliminary reading in the Knesset and was stalled following the dissolution of the Knesset ahead of January’s election.

Bennett and Ben-Dahan vowed to “disconnect politics from the provision of religious services,” by creating a professional appointments process for the position of chairman for local religious councils.

Currently, council chairmen are selected by representatives of the religious services minister, the local municipal authority and the rabbinate.

By creating a professional appointments process for the position, said Bennett, “the opportunity for cronyism and the distribution of jobs will be uprooted” from local religious councils.

This proposal came in for severe criticism from the national-religious Ne’emanei Torah Va’Avodah lobbying group, which argued that the proposed appointment process would be anti-democratic and would deny local municipalities the ability to determine an appropriate executive for the region’s religious council.

Ne’emanei Torah Va’Avodah said the idea was “an unacceptable form of centralization [which] strengthens the monopoly of religious services in Israel,” adding that it contravened proposals made by at least two public committees on the issue.

The organization argued that public tenders for professional positions, such as those that would be made for the chairmanship of religious councils, are frequently skewed to favor candidates with particular qualifications – and that such tenders would ultimately put the religious services minister in control of the process.

“Just like a mayor, the chairman of a local religious council needs to be elected by the public and not appointed by a minister, and this proposal strengthens the religious services minister in making these appointments instead of strengthening communities and the wider public,” Ne’emanei Torah Va’Avodah said.

Hiddush, a religious freedom lobbying group, also weighed in, welcoming recognition of the problems in the provision of religious services but arguing that the reforms dealt with marginal issues and would “perpetuate Orthodox control over religious life.”

Hiddush director Reform Rabbi Uri Regev said the only solution for the provision of religious services in a democratic state was “freedom of choice in marriage and the abolition of a coercive state-run rabbinate.”

The third reform announced by Bennett and Ben-Dahan would see the number of local religious councils reduced from 132 to 80 in order to reduce unnecessary expenditure and increase efficiency.

Ben-Dahan said that the money saved on employing clerks and supporting the bureaucracy of the extraneous councils would be used for the improvement of services.

Both the Reform and Conservative movements in Israel criticized the proposed reforms, arguing that preserving the provision of religious services within an Orthodox framework was divisive and restricted choice.

“The only revolution that can heal the crisis of religious services in Israel is the abolition of the Orthodox monopoly and allowing real choice for different Jewish communities and denominations,” director of the Israel Reform Movement Rabbi Gilad Kariv said.

“A cosmetic facelift will not solve the plight of hundreds of thousands of people ineligible for marriage, will not provide for a sane conversion process or give expression to the fact that a millions of Jews belong to non-Orthodox denominations,” Kariv said. 

The New Israeli Dollar

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Nasso: The Nazir The Kabbalist

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Gerim: Keeping The Holy With The Temple

                                                                     Parashas Nasso

                                                Serving God as Righteous and Holy Gerim

                                                                    Rabbi David Katz

In Parashas Nasso the Torah introduces its readers [Nasso 5:6] to a new Ger concept termed by the Talmud and Rabbinical writings, “Gezel HaGer” – the sin of trespass upon God’s Gerim. This is seen in the Torah as a very serious crime – to the extent that the proper restitution is a proper course of Torah defined repentance accompanied by confession of sin, full financial reclamation, etc. all to be in association with the Temple should the Ger become deceased. God clearly demonstrates His deep Love for the Gerim in this law, and not only does the institution of the Ger in Nasso set the tone of the entire Parsha as one with a Mazal triggered Ger-theme from beginning to end in the Parsha [as all of the topics are associated with the Ger by way of secrets and hints according to laws of Torah exegesis called, “Pardes” – simple, hint, expounding, and secret understandings in Torah], the law beckons the deep secrets of the Holy temple and Priesthood that are illuminated by God’s Gerim [i.e. the Gerim who are in nature to the Rechabites and Kenites; Holy Gerim who occupy Holy institutions amongst Israel].

The case of the Torah [as mentioned above] that sets the precedent for all such relationships with the Gerim in the mundane realm [and such that it lends its vessels by extension into the spiritual dimension of society as well] is the classically termed “Gezel HaGer” – stealing from the Ger, and as one could imagine, this obviously allows for investigating the nature of the Ger. As with any Ger [law-based] Torah, the range of Gerim can extend from the quite literal ranks of Toshavim who are “slaves”/indebted – servants, “” – to God while life’s dedication to the Temple, Gerim of the Gate, all the way northward to the Ger Tzedek, and venturing into Judaism proper as full converts. The Gezel HaGer then comes into focus in Nasso, as to provide focus and context into the nature and levels of Gerim within practical applications, such as theft.

[*Torah operates in “Mazal multi - tasking” called Pilpul (understanding the matter within the matter), thus as Chazal state that the repair of Adam/Man is rectifying theft, Gezel HaGer postures itself as a viable cog in analysis and methodology of how to perform the repair, through performance of this (Ger) opportunity under the premise of mazal and the Ger.]

The case of Gezel HaGer in its simplest form is the procedure of restitution of the Ger should he be wronged by an Israelite Jew. The standard law states that the Jew must repay the Ger in full along with other steps to assist in his repentance, and is in relation to the many cautions of the Torah that stress the guarding of the dignity and love of the Ger. 

Where the law becomes a “which – type - of - Ger - are - we - talking - about - discussion” is in relation to where the victimized Ger has passed on before the culprit was able to lend restitution. It is precisely this point that the Torah commands that the possessions shall be divvied up amongst the Priests on duty and to be considered under government of Law and gifts to the Priests and must follow the standard protocol as such. The reason for the Priest entering the discussion is that this stipulation of law is only enacted once the Ger is seen to have no kin, which is a common scene amongst all Gerim. One must deduct exactly which Ger [and in relation to the nature of kin /Gerim] has a complete association and relevancy to the law under fire, as to be precise in Torah law while avoiding a Chilul Hashem, and unnecessary backlash from misappropriated statutes emanating from carelessness and lack of astute scholarship within required practice of identifying Gerim.

Although the nature of carrying out this law to the upmost degree of accuracy would most probably require a Beit Din when ascertaining the finer points of the Ger [i.e. which exact blend of Toshav, as we conclude that the ideal Ger of the statute in a Ger Tzedek], the standard operative playing field would yield the Ger Tzedek, leaving the Ger Toshav as a possibility and subject to resolving doubt. The Ger Tzedek [Righteous Ger] is the primary agent in Nasso, as his righteousness is predicated on accepting the full and entire Torah, thus making him applicable and sensitive to Torah reality and all of the concurrent situations that come from Torah, as being in deep relation to the Jewish People and their daily government. The trigger point for the Ger Tzedek is that he is considered as absolutely having no kin, as he is technically [by his own volition] devoid of stranglehold in  both the Gentile and Jewish Worlds, making him a true by definition Ger Tzedek. The convert and Toshav are lacking in this degree namely because the Ger may have an easier acclamation process into the Jewish World while the gentile has kin, and are simply not Jewish, and not recognized under this law.

Now that we have properly identified the Torah portion’s Ger [Tzedek] and eliminated the obvious and perhaps non – relevant, we can begin to gain  ground on just who is this Ger Tzedek and perhaps begin to understand his comrades under the heading Toshav, and what is the essence that ultimately drives the Ger.

The Ger Tzedek as we mentioned before is subject to analysis in Nasso for the primary reason that he has accepted the entire Torah [and has not converted; details as to why to follow] and thus he is a practitioner of Torah on a realistic scale and way of life. This dynamic has certainly left him as a true Ger, i.e. with no real kinsmen. The gentile World is philosophically opposed to Torah ways of life, and for this, the [“Head” of] Torah itself is called a Ger by rabbinic writings. The Ger is governed by a different law, court, and ultimately a different God – for the Ger is first defined as having renounced Idolatry.

Once idolatry has been renounced, the Ger Tzedek will fall under categorical distinction as having accepted all of the commandments [as valid and true Torah as understood by Jewish Law and tradition] along with the Seven Laws of Noach as Moses instructed at Marah and Sinai along with the appropriate Oral Torah [which is the basis of authenticity of Torah and its Law]. Among other qualities of the Ger Tzedek, is that he will be keeping some extent of the Torah upwards to its near entirety – save for eating exclusively kosher meat, as is the mandate for a Ger [Toshav – Tzedek]. By doing as such, he has sanctified the mystical significance of Moses’ breaking of the Ten Commandment Tablets, in that it is the “downfall” that is actually the ascent, as the Ger who eats “trief” [non-kosher meat] is expressing that he has accepted the entire Torah as seen by the Torah command as such to the Ger Toshav [Tzedek] and thus he is and isn’t a full Torah Jew at the same time. This is called in the mystical sense “coming from the Mouth of the Almighty as ‘I heard two from one voice’ and elicits a universal repair to the World when expressed on an ultra - macro platform.

Thus the Ger Tzedek plays and operates under Torah law, and is thus connected to the Jewish Nation, the Priests, the Land, etc. as he now knows no other reality. For the Ger Tzedek can grasp on an acceptance level any statute that comes his way as the operative measure of Torah governed society; he is clearly a member of the Jewish People as a proper Ger Tzedek. The liberties he enjoys come under such distinctions as aiding with the Red Heifer and association with matters of Temple – Purity & Offerings, Shabbat observance [w/indulging in “soul food labor”], etc. 

The best way to express the Love of the Ger on this level is by observing the letter “Shin” that grace a Jewish Man’s Tefillin [of which the Talmud states that this mirrors Hashem’s Tefillin, i.e. as seen in spiritual reality terms through Jewish Mazal – a spiritual emanation trail that ultimately connects to the Creator] that mystically has Four branches [paralleling the secret of the First tablets and the letters that can be seen on both sides; the two letter Shin’s of Tefillin accentuate the white and black fire woven together] representing the Righteous Gerim.

Of final note, the reason why there exists a term of “Ger Tzedek” for this type of person under the gentile distinction as opposed to the Jewish convert [of modern conception] is that in his root and essence he may not be able to ever convert; and this is where the Ger Toshav and Ger Tzedek actually meet and become inseparable. In basic law, all sources still consider him to be a Ger Toshav on some level and yet he reveals the secrets of the Holy Temple that shall stand for eternity, for he brings light to the whole Torah and Priesthood, while echoing the Shem – Abraham union that blueprints this concept as the pattern of Creation [and ultimately making “Yichud” (one-ness) with our Parasha Nasso].

The Ger Tzedek who can’t convert, suffers from the duress of his Toshav status; simply: he can’t function beyond his call of duty. Parashas Emor brings down a lesser known law of the “Toshav-Kohen”, one who is sold to the Priest as property. It is often understood that a Ger can in fact become destitute and be sold to the Jew as a servant like any other servant of this type, although the Ger is different; this is his calling and shall not convert.

The Ger Tzedek of the Temple is such that his soul utterly rejects all that is not God. He can’t convert, for Jews are required to provide a standard of successful living in this world as a basic tenet of Jewish Survival and comes with the territory of the Jewish soul, which any convert would ultimately have to recognize from within, as a signal that he is indeed converting. On the flip side of things, he doesn’t function as a gentile either, for the basic premise of derech eretz living [living off the land; craft and ingenuity] and a world of dollars and cents/sense is simply far too mundane to be involved with. Simply put: The Ger Loves Hashem and Hashem Loves [all] Gerim. To this extent, he is not impoverished by way of being inept, rather, he simply is intoxicated for Hashem and longs for a lifestyle that is dedicated to Temple Service.

The Torah comes with an entire infrastructure for the Gerim on this level, and he is essentially the blood that circulates from within the Holy Temple that lubricates God’s Divine Machine. This is easily explained and imagined when the Torah says a Ger who learns Torah is like the High Priest; as the Priests are the Torah’s authentic and preferred “rabbis” as per their Blessings in the Torah. The commentaries explain that the natural domain for the Ger is ironically “as a Priest” [while not coming from the seed of Aaron, rather Shem], and as such he is seen to grasp and absorb the teachings of the Priest [see Malachi 2:7] to the point of a performance level.

We know that historically and in many law-based cases, the Gerim take part of the Temple services and practices. The love drawn Ger by means of his own mazal, will find himself immersed amongst the Priests, glued to Hashem and His Temple, and their scent [Vilna Gaon Shir Hashirim] will fill the halls of the Temple as the waters of intellect sweeten the bitter World beyond Israel’s boundaries. To put it in simple terms, the Ger Tzedek may very well simply be: a Ger Tzedek by every definition, and perforce his home is amongst the Priests in the Temple as opposed to being among the Judean lions. The Torah calls him [in parallel language] a Ger Toshav [implied Tzedek].

Parashas Nasso is unique in that we can find all of Israel amongst her words; as the Midrash points out in many flavors the various roots in subtle places of Torah personality amidst the Parsha. You may be a Ger, King, Prophet, Nazir, Priest, Warrior, etc. Everyone is in Nasso, and Hashem commands Moses to “Take a census of the Levites of Gershon” – a root in the Holy Tongue for marriage, while the end of the Parsha sees the Tabernacle standing erect by the hand of Moses, as the pivotal moment [of inauguration] in Creation where Hashem is fully bound to his marriage of Israel; all that came before and what will be after in the relationship were predicated on a dwelling for Hashem below in our Temple-driven/defined existence. 

How much sweeter will the anticipated Third Temple’s inauguration be, a reality built by the hands of God, as told through the additional merit of the Gerim, who properly are the underlying unified theme of Parashas Nasso. The Jewish People have never - not known the Ger Tzedek, yet it’s Parashas Nasso that aims to simply bring to light what we all intuitively know in hearts -  the Jew and the Ger are as inseparable as body and soul…which one is which, is then rendered a moot point, for on that level – [the Temple permeates] Hashem is one, and it is heard throughout ALL of Israel, and responded by Baruch Shem Kavod Malchuto Le’olam Va’ed. Amen.

Here is the New Link For The Classroom:  https://www.ivocalize.net/#room/YeshivatShemV'Ever

Class Times:

Motzie Shabbos 11 P.M. - Parsha Shavua

Wed 11 P.M. Torah of the Ger Series

classes are 1 hr. / please arrive a bit early to guarantee a seat

 

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