Seven Laws of Discipline?

Here in good 'ole 2014 we live in a society where if we perform the above picture's antics, we will have a very short - lived parenthood; even worse, a criminal record to boot!

As is blatantly obvious, the picture above is not intended to be one of unnecessary violence, but rather depicts a scenario that every adult with children faces - how to justly discipline our kids [and with justification].  In one sense, this is one of the most foundational pillars of the entire Torah [if not in fact its most paramount!] and has the power to include the entire Torah when done properly. Welcome to the World of Chinuch [child management and maturation process instilled by parents according to the Torah's ideals].

The Torah has been the pioneer in this field, for it is a direct command for Torah parents to indoctrinate their children to go in the ways of God. Jewish communities for this reason have a special emphasis on child development; their kids have an identity from this upbringing, along with activities such as camp, after school [Hebrew] school, and an assortment of youth groups and religious social congregations. The goal is to instill the values that adults crave and wish to possess in harnessed quality by the time of adulthood. One could say that everything good and bad has spawned from such a revelation - either for child exploitation or child brilliance. Either young leaders are made from this, or the opposite, children can be exploited for every evil known to mankind can come of this occupation. Point blank - are you raising a mentch or planting every form of brutality and bigotry into the innocence of youth [and everything in between]?

I suppose the guidelines are simple when put into simple terms: be a tzaddik [righteous soul] and it is assumed you are raising your kids according to the perfect Torah truth, or you are a rasha [evil person] and you are raising another rasha.

But this is a very black and white draconian view of a very serious element of reality, and the amount of people that can truly learn to be righteous is minimal while the truly evil is also a small number; most people are just uneducated and poorly guided in the ways of God, after all, the Torah is infinite and overwhelming for most to focus on a viable path of success.

It then occurred to me, as I was watching my kids on Shabbat, and I often found myself murmuring in my mind, "Why God, do I have to be a referee to my 5 and 4 year old?! - Can't they get along?!" It was just then that the idea of the Noahide Laws have a special function in Chinuch. If the laws are an ethical system, one meant to refine, and the refinement is meant to teach the Nations the beginning of the ways of God - could this not then be a great guide for early Chinuch? Granted, this won't teach the kids let's say the values of Zionism like a lot of youth groups preach to their youth [a Love for Israel], but along the lines that a 5 year old learns the same Torah that the 85 year old learns, perhaps its the same moral ethical code for ALL of Mankind - including our little ones.

So I put it to the test:

Does my child steal? YES! I constantly have to remind them of this, not to steal each other's things.

Do they kill? YES! If you don't watch little kids play they can do dangerous things - this is not a joke, teaching not to hit [in the head] is common and could lead to disaster if not properly educated against. Look at how much violence is in our world today - and one must think, how much was this indoctrinated to youth [toy guns?].

Immorality? YES! Little kids need to learn what modesty is at an early age, for the things they do can be a potential life hazard, and little girls especially must know what a sense of modesty is, and little boys need to know their limits in this.

Blasphemy? YES! A Torah God-Fearing home must include a reverence for God - they mock because they think it is silly, but a sense of God IS THE HOME! It is the younger ages that fall victim to this behavior and it is the easiest age to indoctrinate.

Idolatry?YES! True truth must be taught to empower the youth and through ways of example. This is a way to teach the children who the parents are and the parents relationship with God. Not only this but some things are only answerable by God to the ears of a little one, thus we need to bring God into the picture. A personal example of this I see with my kids. We had a death in the family, and children want their deceased back. I told them that Hashem took the deceased, and that we should pray for Messiah and the promise of return of the dead. Not only is this a pillar of faith in the Rambam, but it is a huge test of our faith, and one that can only come from God. By teaching them this, they now at an [unfortunately due to the circumstance] early age pray to the true God and acknowledge his providence. Perhaps it need not be as dramatic for all, but there is always room for God, surprisingly in sometimes the most ways to a young child.

Limb of a live animal? YES! They eat everything that they shouldn't! Point taken! [also instill refinement; the essence of chinuch]

Courts of Law?YES! This is the point, the parent is always a judge, and as kabalah states this is the seat of your wisdom, and with wisdom we must apply it to render true judgment in the world. Kid law  is special because they see things not as we do. They speak their own language in how they see things, and to see their point of view, you must think outside of the box, open your mind, and be ultra-creative! When you can understand their complaints and hurt feelings, or even general bad attitude, there is always a perfect reason why - they aren't evil by nature! They have little yetzers, but they are innocent and pure. With a little bit of investigation you will see their justification and then you are able to guide the situation in a fair and just way. They will appreciate your truth and growth is then encouraged, not to leave out their love - the most important!

So here you have it - 7 Laws of Noah for children. Is this a comprehensive system? Is there more?

There is always more, as even the Noahide Laws expand to 30 laws in the days of the Messiah, or some say the equivalent is all 613, or you can go as a Ger and say the 7 are just a taste to get one interested in taking on more. I see these answers as all truth, and all support raising kids in real time.

In closing, the 7 Laws certainly won't hurt as a focus of how one could start to see the divine way of raising kids in Torah Law. The 7 Laws might just be a start to something greater, but I think we can all see that the 7 Laws compose a sound justice system that work not only for the distant ones to come into Torah, but for the newbies to Earth to come into Humanity. At an early age, I can tell you from experience, kids know the 7 Laws when they are confronted with them - and it works.

Learn the 7 Laws, make them fun and creative, and remember we aren't here to execute perpetrators; rather the goal is to turn judgment into mercy, and what better way to practice than with our youth. If anyone deserves mercy and a taste of God it is our youth. In fact in this regard, is there really a better way to save our planet? Youth are everything; so is Torah. Sounds like a great zivuug!

The Torah loves chinuch - and maybe this is just another way we are commanded to prepare a light to the nations, by being heroes of light to our kids.

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The Other Side of Joseph

• Prophecy vs. Wisdom
• Joseph and the Brothers
• Jacob - Joseph
• Sinai
• Gerim, Jews, Noahides...Sinai
• History of Noahide
• Moshiach ben Yosef - and Prophecy
• Torah From Zion
• etc.

Click Here For Article!

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Torah of Ever - Grandson of Shem

                                                            Parashas Vayeitzei

                                                                    For Ever

                                                      Rabbi David Pesach Katz

Baal Haturim: "The end letters of 'Jacob from Beer Sheva' equates to 'Ever' [Grandson of Shem]…as [Jacob was] buried [in study within the] Study Hall [Beis Midrash] of Ever; 'From Beer Sheva' – [under the same rules of equation] equates to Shem ['s Study Hall] as well."

[Bereishit 10:25 – in regards to Ever's ability to prophecy through the giving of his son's name "Peleg"] …A Great Prophet was Ever… [For he was named "Peleg" (division)...and so the World was divided…]

Welcome to the Parsha that literally began off the page deep in the Study Hall of Ever grandson of Shem; the Torah of Mazal and Emunah can finally begin.

The Torah until this point has been utterly profound, as we walked through Creation while becoming familiar with perhaps Hashem's most intimate Name [Elokim], and trekked all the way through a World's redemption, capping it off with the almost literal birth of the Ger Tzedek through the patriarchs. We saw many heroes and potential villains, even clarifying ancient history by restoring out of place context [Esau]. Let's not leave out the fall and full restoration of the righteous woman/women of history, and every other gemstone of essential truth that we can trace back in the Torah's opening chapters. However this Parsha is existentially different, for Jacob is existentially different, as he is "the choicest of the forefathers."

As a companion to the Shechinah in both the Upper and Lower Worlds, the most significant aspect of all, is his historic introduction to Truth, Torah, and Emunah that are all soaked within the ink of the pen that knows only that of Mazal – Hashem in motion alongside Man. This is the Torah of Ever, and its message is the enlightenment that comes by way of Names, speech, and every other prophetic tool that emanates out of the heart of Man. As the Talmud says, there is no [lower] Mazal to Israel, but there [certainly] is [upper] Mazal to Israel, and our Parsha practically if not literally defines it through Jacob…for "Jacob was buried in the house of Ever [as he left Beer Sheva]."

Now that we have covered/introduced "The Torah [concept] of Ever" – there is further detail one can incorporate in the guise of Jacob's development, mazal – and – names, Torah of Shem [now with proper focus], the Torah of Emunah, and perception of extraordinary depth to a Torah that is generally seen shallow in content.

In Parashas Toldos the acute premise was depicted as Esau was the more developed [Man] Servant of God as seen through his efficiency in prayer [in the field, a place of Emunah as a spiritual diet], tithing, and knowledge of Kabbalah and names, while Jacob was the simple man who was quietly prospering in the tents of Shem, unnoticed by his superiors and peers. Interestingly enough this same dynamic exists today in the yeshiva establishment, as the beginner [although seeking to build and grow naturally and properly over a long duration and commitment of time] is often, if not always overlooked by the quick witted student who flourishes quickly, while developing the skill to perceive the appropriate protocol, even if by defying time and space. This was the grave error made by Isaac when assessing the spiritual stature of his two young men. Yet as the story would have it, Esau did in fact reach his premature ceiling, as Jacob was just getting started with serving Hashem!

By the end of last Parsha, coupled with the thick content of Vayeitzei, we see that Jacob has vastly grown into spiritual manhood, becoming superior to the levels that Esau had aspired to grasp. Jacob is now a proper Man of the field, and the context within the script, is that he certainly was seeking the nourishment [like Isaac] from the prayer of the field. He is seen early on making self-sacrifice to frequent the future Temple Mount [site of the dream, opening to the Heavenly academy of Shem, etc.] and offers to Hashem a promise to properly tithe should the Blessings flow his way. To accompany these Blessings, Jacob is given the wisdom [that we will see later on] to make an eternal impression upon the spiritual World, such that was can actually envision Esau's spurned Birthright residing intimately alongside Jacob. These are all qualities, not only of the Torah of Shem, but the Torah of Ever as well, for Jacob will come to personify this prophetic tone through his sons, the Twelve Tribes of Israel.

As we all know, Jacob merited to receive his Twelve Sons through Four Righteous Wives, and the House of Israel was quickly formed from this spiritual wealth. Mentioned above in accordance with Ever is the art of prophecy through Names, and messages in language in general, as Rebecca said, "Listen IN my voice…" The examples and Divine Wisdom latent in the Tribal names are endless, as they even make up the content of the Kohen Gadol's breastplate!

One great example of the voice of the Shechinah emanating from the twelve sacred names, is if we take the Mazal [spiritual content that surrounded each birth during its term and birth, as if to define the soul of the child through the revealed reality in perception of each parent involved] of each defining/revealing statement made at each birth, we can hear the voice of the Shechinah saying [as if responding to God], "…Because God has seen my humiliation, for now my husband will love me [the Tzaddik]. God heard that I was unloved and therefore He has given me this son also. This time my husband will become attached to me for I have borne him three sons. I will gratefully praise God. God has judged me and He has heard my voice and given me a son. Sacred irony/schemes have I maneuvered to equal, my sister and I have prevailed. Good fortune has come. In my good fortune, women have deemed me fortunate. God has granted my reward because I gave my maidservant to my husband. God has endowed me with good endowment and now my husband will make his permanent home with me. God has taken away my disgrace and may God add another son. Have no fear for this son is also for you…for in the end the son of my sorrow will become the son of my right hand. [In the name of Yosef ben Avraham Indomenico]

There are many other examples of the greatness pouring out of the Tribal names that clearly point out the Torah, Mazal, Shechinah, and inspiration of Shem and Ever, once we look for the Wisdom and Mazal that prophetically is bonded with every name in the World. An example of this is the Reuven, as his name is the essence of repentance, Firstborn rights, relationship with Messiah son of Joseph, and his anti-Esau approach to life. Reuven was thus destined to live the "Reuven-Program"; it was Mazal that led to his name, and his free-will achieved his destiny from Emunah [Torah of Ever 101]. Another example of Mazal/Torah Ever is found beautifully in Judah's name – through the union of Shem – Hashem and the letter "dalet." Leah realized she should thank God for her fourth son and destined attachment to Jacob; Judah's name is essentially God's name with a perfectly placed dalet, signifying the fourth son [dalet=4 in gematria] and perfect harmony with the newly formed word within God's name "Hod" – meaning to thank. Thus Judah's name once opened up becomes as if oozing with Mazal, and as we know, this was the merit that he should earn the Kingship, through this letter dalet/4, also signaling to the future Judah-ite, King David [yet another dalet reference].

This not only works for all the Tribes, but every name that ever came/comes into existence is latent with Mazal and wisdom on the same level as seen in Reuven and Judah, and as given by Jacob and Leah. This is the Torah of Ever, it is found in the Torah of Moses, works perfect in the Torah of Shem [Torah of Life], and most importantly, we all have it in ourselves! The Torah appropriately teaches how all of Mankind can harness this Wisdom, and live a spiritual life with Hashem, and embrace our Mazal moments [in revelation, as opposed to becoming accustomed to kissing them goodbye without notice].

Wherever we find the Torah of Ever we can expect to find the Torah of Shem [as evidenced in the Baal HaTurim above].  The clear example of this in our Parsha comes over two segments – Jacob's he-goats and his garments and bread he received by God's Blessings. To express this, let's start to properly love the Ger; like Jacob, give him bread and garment.

God did not simply manifest a garment and a morsel of bread before Jacob and peacefully leave him alone; to do so, would be an action similar to God's curse upon the snake. What we did see however, was that God blessed Jacob with the Torah of Shem – a Torah of Life. Jacob received garment and bread through massive enterprise [in the house of Lavan] and sublime wisdom. No longer were the secrets of Creation withheld from Jacob, and in every aspect of Torah [of Shem] could Jacob work with Creation, now as a fully respectable Man. God didn't simply give Jacob anything, nor did he earn his way by literal curse reminiscent of the days of Adam either. Jacob used Wisdom and Torah truth [revealed and concealed parts of the Torah; mazal and relationship with God] to master his craft, which is this case was through the he-goats. He could now endure any aspect of enterprise, and was inspired with craftsmanship ability to produce the garments and bread. Jacob's voice, now found the "hands of Esau" – only Jacob could see the hand of God.

The final straw in this basket is the concept of Emunah [faith/truth/covenant of faith/truth/etc.] and how one can live in and with Emunah, to the point of a spiritual lifestyle. Jacob learned this in the field, a place that with Emunah, one can be nourished by the field on a totally spiritual level. In Jacob's day this would be called another aspect of the Torah of Shem; today this is the basis of the teachings of Rebbe Nachman of Breslev. [R' Nachman is the most profound voice of the Ger Tzedek in Torah in our times, as he brings much light to the subject and appears to be without peer on the matter.] Jacob ends our Parsha by sanctifying the appearance of angels after a treaty with Laban, ending their dispute. One can learn and apply this aspect of Torah, and integrate all that was stated above into a practice of Torah from Emunah. Simply know, that should you [by terms of Emunah] find yourself in a predicament like Jacob at this point with Laban [again through Emunah, as all of life is the Torah spiraling ironically in our lives repetitiously], one can expect to be received by Divine messengers [again, carrying one's Emunah to conclusion].

Simply put, that what made the House of Israel great [to which Gerim became the Fourth member of; i.e. Judah's dalet] was the ability to live a life of Emunah, and manifest it into a life of Absolute Trust in God. When we incorporate Shem and Ever alongside our personal Sinai experience, and metabolize our experiences and lives with Emunah – by declaring war against falsehood, and a longing to sanctify great spiritual reality, one can begin to unlock the Mazal latent in his name and life. All of a sudden, he will have a Jacob-like relationship with the Divine, and be able to identify with the House of Israel, and claim his portion.

Suddenly mundane lives can become filled with ironic twists of fate; could anyone ever imagine a Torah so clear from the House of Ever? Jacob is different, and this comes not from or by accident. In a World that is semi-regular to grace the charm of Shem [knowingly or unknowingly], it could very easily be said that our personal hero could very well be Ever – the prophet who lives within names. With a little bit of Emunah investment, you may soon realize that you are more well-equipped with the wisdom of Ever than you realized, as every day we drink of the well of the Ancient Torah found within Gerim; then and now.

Parasha Audio Class 11 P.M. [Tzfat Time] Monday Night

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SinaiStock! November - Summer of '13

Ger class 21 taught by Rabbi David Katz 
This class focuses on the topic of keeping Shabbos. Who can keep Shabbos? Who is the Goy, the Ger, the Ben Noach and the Righteous Gentile? 

• Finally! - Noahide Shabbat Explained
• Rambam and The Rebbe
• Sinai...and More Sinai
• Many Types of Nations
• Shabbat and End of Days
• Both Sides of The Coin
• Shabbat or Not to Shabbat?
• etc.

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Ger 101 - The Ultimate Ger FAQ and Guide

• Who is a Ger?
• What is a Ger?
• Why Gerim?
• Who Are The Noahides?
• Gerim and Shabbos?
• Torah and Gerim!
• Everything you ever wanted to know about, "What is a Ger?"
• etc.

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Shmoorah Your Torah!

•  Yafa Toar
• Masa Mechsia - The Land of The Ger
• Ger Women and Their Lineage
• Ger Tzedek
• Tzedek Tzedek Tirdof
• Gerim and Kohanim
• etc.

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Tall Tales of Balak and Bilaam: A Light of Messiah Shining Through

                                                                  Parashas Balak

                                                 Torat Hashem In The Eyes Of Gerim

                                                                 Rabbi David Katz

                             [Live Class Motzie Shabbat: Article In-Depth; details below]

                                                             

Parashas Balak and Bilaam’s prophecy is the climax of the Torah that takes place before a dramatic Messianic conclusion, one that concludes the Torah, until the credits and appendix are given in the form of an official end to Bamidbar followed with the reiteration of the Torah in Devarim. [Devarim is also called Mishna Torah –lit. doubled, retaught] From the very beginning we encounter the fear of Balak, very reminiscent of Rashi’s account of the Torah’s very first words, as he describes Creation’s account from the perspective of Nation’s seeking to claim territory from Israel. This is indeed Balak’s concern; this along  with every pertinent moment in the Parsha, such that we literally experience six thousand years of Torah history and knowledge of God in a jam packed Parsha that can only be seen from  the eyes of the Ger.

Bilaam’s eyes function as an anti-Ger, Amalekite [when joined with Balak – the letters of their names form “heart of Amalek”], while the Ger is the Light of the Moshiach from the Parsha’s opening words – “Ger”(ed) Moav before the Nation. [The term Ger here has multiple connotations that play into the intellect of the Parsha] In Parashas Balak, we are privileged to watch the dynamic mazal [divine movement and unfolding of reality] of Redemption of the Ger through the Ger. The Torah is woven of one fabric and seven wisdoms of Babylon, while the Messianic quilt is seen from the true wisdom of the Ger in a divine language that only he speaks.

The Parasha’s opening account of Balak’s perceptions and fears in the Land of Moav [language “Ger”; meaning fear, dwelled, etc.] are the flavor and operating system the engineers the Parsha into an accurate display of the entire Torah from Creation through Exiles and up to the Ultimate Final Redemption. The Midrash makes known several of the key factors that play into this account of divine reality, such as, “Israel and their Land”, “Israel intermingling with Nations” [for the good and bad], “Israel and their plunder” [also for the good and bad], “Israel’s border” [and the nature of expansion], “Israeli conspiracy” [to and fro],  “Israel at war” [attack of Israel, Torah, and/or Hashem to seek eradication of the Divine Plan], along with the “powers of speech” – i.e. conquering with Torah and Noahide Law that will bring the World to recognize God through the Mind as opposed to agencies of physical combat.

Under these terms, the Nations would wage battle with the cardinal figure in these war games in a Man named Moses, while fate would constantly erect the proverbial diviner [anti-Joseph (/Messiah)] in Bilaam. Whereas Israel is personally animated by the dazzle of God’s Presence amidst their camp, depicting a Holy Mazal that reflects the construct of Creation’s true essence [kabbalah], the power of Bilaam lies in his ability the perceive God’s hand moving along the surface like a snake. By engaging in the evil eye / loshon hara, guessing, and ignorance in God’s names, i.e. true kabbalah, Balak has honored Bilaam with an opportunity to gaze upon Israel, and give voice of praise [to the Other Side] through powers of exploitation, such that through windows of mazal, essential chinks in the armor can be brought to light and to the demise of Israel, quenching the fear of Balak and Moav.

Bilaam would then be seen with Balak in covert espionage expeditions, prowling alongside Israel, in constant communion with a god in the flesh, in attempt to highlight with powers of the mouth, the sinful ways of Israel. Yet Bilaam would soon be dismayed by a perception that recalls the proverbial Iyov. [Job]

Iyov was righteous before God, to the extent that the Satan came to testify against Iyov claiming that he isn’t tested, and should he be tested, he would sin before God. In the end, Iyov was tested, and through trials he did indeed prevail before God. One fascinating claim by Iyov however, was that he asked God, “Why bother me? I prevailed in the end anyways; couldn’t it have been a quicker redemption had you just left me alone?! Either way I was going to serve you!” Iyov’s claim that was while left alone, Holiness clings to service of God; this would explain the Creation of Adam, his fall, and his ultimate promised supernatural messianic repair. Likewise with Israel, before the heat of Moav was ignited, Israel clung to the garment of God’s will. Bilaam had no choice but to praise and Bless Israel.

By the time Bilaam throws in the towel of apparent defeat, he will have painted an incredible tale of Gerim in Torah, a Blessing and flow of mazal that dominates the whole Parasha and narrates all of existence with God!

As mentioned, the Parasha’s opening words [of the language “Ger”] depict the Jew in History and what will prove to be a story of Gerim amongst Gerim. Whether in relation to the Land of Israel [and thus Ger Toshav, achievement of Seven Laws of Noah; powers of war through speech – Oral Torah], exile and redemption – for the sake of Gerim, and understanding the truth of the Nation of Israel, and its association as a Ger among Gerim; all topics that come to grab attention in the End of Days, showing why the Redemption of the Ger is “Tachlis Geulah” [the plateau essence of redemption].

Even amongst Bilaam’s Blessings, he reveals: the prophetic wisdom of the Ger, in knowledge of Torah mazal, kabbalah [even if from the negative, by his lack of clear knowledge] which comes from Noah and his laws [obvious proof that Bilaam and Balak were adamantly against Laws of Noah], the position of the Ger in relation to Israel in brotherhood, Gerim brothers in Torah, tradition from Shem and Ever, Jews and Gerim from exile to Moshiach –in association to the Ger and his source from Jethro and attachment with Ten Lost Tribes that come back with Moshiach. Bilaam gives testimony in his Blessings that the Jew and the Ger are so intertwined and bound up from the Creation of both, in a saga that extends through Redemption, and brings Peace to Hashem’s Creation, while sanctifying Bereishit together in Torah. This is where Bilaam found a God that ironically he knew not.

Once Balak continued with his immoral ways and Bilaam returned to study the new mazal that he stumbled upon, the powers of Amalek finally materialized in the weakness of the mouth of the People; Bilaam’s god finally showed the path to impurity of this People, and it would come by the hands of his own brother – the Gerim. The Torah can be seen entirely in this distorted light, from Cain and Able, Abraham and Lot, Jafeth and Shem, Ishmael and Esav, Tribes and Joseph, and now through Moav and Midian in the guise of Israel and the Ger. As Bilaam watched Hashem [his god] pave the path to eternal exile, Hakadosh Baruch Hu [The Holy One Blessed Be He] was preparing the Tenth Red Heifer – for from impurity, comes Purity. Meanwhile Moses realized to remain silent, Pinchas rose and saw the Path to the Tree of Life and sanctified “sechel” – the intellect that lies beyond the plane of logic, a Ger in this World, the Purifying Light promised by the prophet Malachi, of which Pinchas is its messenger. For every Golden Calf there is a Red Heifer; for Every mundane world of empty action with Bilaam, there is a Mazal World of God that emanates upon us from the Upper World of Atzilus.

Bilaam saw that the men of Israel were not as interested in Moabite women the way that the women were interested their men. The story of Ruth and her roots from Eglon [descended from these unions] and her husband Machlon [who for that reason sought to give her Torah of the Ger Tzedek] personifies this dynamic. This shed light on a massive attack to Holiness from the position of Bilaam, as Israelite Men would fall victim to Midianite women instead, as this unfolded before not just Bilaam’s eyes, but the nation itself, and most importantly, Pinchas.

The Torah at the end of Bamidbar informs of a rare and enigmatic law that allows for foreign women under certain conditions to be taken as wives for Israelite men, in a quasi-ger / Jewish relationship that presents itself as perhaps one of the most difficult themes found in the entire Torah; its source is a remnant to the Torah that was taught from the mouth of Shem. What makes it even more astounding is that one opinion in the Torah even allows such a condition among Priests, as Pinchas was the foundation of this law. Bilaam saw that from a Tachlis Geulah standpoint, if this goes unanswered, the Torah would become finite, and come undone by the seams; the World would return to Chaos and Void, and Bilaam would have found his long lost curse, even if in a vacuum. The only problem with this guesswork is that Bilaam already witnessed the Redemption from the prophetic mazal sanctified in Israel. This is where Bilaam was given his chance at repentance, for he was about to perceive the very Light of Moshiach that he previously dreamed of.

Once Midian gained the upper hand with powers of immorality that threaten the existence of Torah from the negative energy that emanates out of doubt and shame, it was as if most of history came and went through a compression of redemptions and exiles, that resembled the elucidation of the mission that Adam inherited from God. Israel was suddenly about to join Adam on the path of despair, until in one moment’s notice, the Tachlis of Geulah flashed in one instant that would change destiny forever, and would bring Adam back to the path of the Tree of Life; Pinchas would hit the note [that functions like a node] of the Ger – Oral Torah Lefi Pshuto [Torah from the non-verse] – an action that can only be performed by the Messiah.

If the Torah is the repair of Adam [same gematria 611], and all is in the Torah, coupled with the Messianic vision of Bilaam that he perceived in real time, then before the eyes of all who stood there, the Light of Redemption can be said to exist in chapter 25 of the Torah, the Summer Torah readings, as to which it is said, “Moshiach is born on 9^th of Av” – the months of Tammuz and Av. What Pinchas did was so great, and so compact, the Torah itself would need to emulate Bilaam’s Blessings through 2000 years of Torah and 2000 years of Messiah giving Light to the original 2000 years of Chaos, in order to fully grasp the miracles that stood for Pinchas [of which it is said that there were many; a condensing of the miracles of all of Creation, that gives validity to life and death]. Pinchas rewrote Adamic [atomic] reality, for now the Torah reality would take hold, and now only would have to live itself out.

The [redemptive] Ger was now etched in stone, and for one small glorious moment, the Ger shone like the sun without its sheath as if in a scientific particle collider. All that is missing from the equation is intention – there will be a time when Pinchas completes the mission with his intention that he reiterates from a position of Messianic intent, upon which his Wisdom will be on display as a true Light to all Nations. In Torah physics, for every positive action, there is a need for an equal and greater reaction; every circumcision needs reiteration from after growth. Pinchas is thus promised to stand in the End of Days, as promised to Elijah [who is Pinchas] and to restore the Torah that Gog V’ Magog seeks to eradicate with a revisitation [and deceptive mutation], by bringing out the Torah with Messianic intentions from a position of Tachlis Geulah.

From the power of the Divine Mouth [“You should seek Torah from his lips, for he is an agent of God” – Malachi] that even Moses couldn’t open, will come the Torah of Shalom, that began with Shem to Abraham [Yirah (fear of Abraham) and Shalom (Peace of Shem)] on The Temple Mount of Jerusalem; a Messianic mission, that is retold through God’s Gerim, and in a Parasha that regurgitates Messiah mania through the Ger. We can say that for one moment in history, the Ger never shined brighter, as the higher sun stood that day for Pinchas, the Priest who came, went and stood for the Ger of God according to the Torah that is, was, and always will be written by words of Gerim, much like Parashas Balak – he who, ironically gave us God’s gift: The Ger Tzedek [as Ruth the Moabite gave us the final Messiah, Moshiach ben David – may he come soon speedily in our day, Amen].

Don't Forget Class Motzie Shabbat 11 P.M. [Tzfat Time] Parashas Balak

Click For Classroom:  https://www.ivocalize.net/#room/YeshivatShemV'Ever  

[class sponsored by Ken and Brenda Jeffres] 

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Riding Redemption

• Tachlis Geulah
• True Ger
• Rectifying Wrongs
• Kabalah and Noahide
• Galus Mentality
• Keeping Pace With Geulah
• Yiddishkeit and Moshiach
• Light to The Nations

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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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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.

Don't Forget Class Schedule!

• Wed 11 P.M. - Torah of Gerim
• Motzie Shabbos 11 P.M. Parsha
• [classes Israel Time]
• (article on Fri is best served with the audio shiur )

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Gerim and Old School Geulah

 

Click Here For Parashas Beha'Aloscha Link!

Don't Forget Class "Torah of The Ger" Wed 11 P.M.

Click Here For The Parasha Article!

[best to absorb article with shiur]

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Real Life With Real Torah and Real Gerim

                                                            Parashas Beha’Aloscha

                                              Intellect [Sechel]: A Ger In This World

                                                                 Rabbi David Katz

In this week’s Parsha, one can open the doors of perception as in every Parsha, once the Ger component is plugged into the mainframe. Whether one seeks to learn about the SEVEN branched menorah and how it is the primary vessel that manifests open light, out of the Temple, for the World. This serves as a defined metaphor of Noahide Law amongst God’s countless commandments [as the basis of Hanuka and its implications to Noahide Torah that resonates with Messiah], along with potent flavors within the Parsha such as Gerim in relation to The Second Passover [when Jews are impure], Jethro and his eyes for the Nation [i.e. The Ger who sees Mazal], and ultimately, as the basis of this article: Miriam, her Tzaaras [“leprosy”], and its relationship with “Miriam the [third] Redeemer, i.e. Redemption and its Ger [Sechel – Tzaaras] attributes.

With all of the Ger inspired revelations in the Parsha, that seemingly lift the Parsha into a multi dimension high-rise of Torah based reality, it is still the story of Miriam that best expresses the Pshat [simple meaning] such that its content contains all levels of Pa’’R’’De’’S [four levels of understanding that take into account the non-verse elements as to arrive at a clear intent of the verse(s) and onwards into the Parsha] and we gain insight to Redemption’s story through Miriam’s [the third redeemer; feminine aspect] plight. Miriam represents the Spiritual World/reality out of this World, which when one considers all of the other elements in the Parsha fully realized [along with the whole Torah as such], they will resonate from beyond this World as well. This is simply called the World of the Ger, as it is said, “Sechel [Torah intellect] is a Ger out of this World, and is/has been removed from the camp; such is the fate of the Tzaaras ridden Messiah, who is named and identified [ironically, per force then, by none] as such. [As it is said, “Messiah waits alone (“with the lepers) at the gates of Rome]

The saga that we encounter Miriam in is one of family dispute, such that it’s true intent is to delve into the deepest most reality where life is simply understood by terms of a reality we all know, i.e. the reality that we know, the reality of the Ger. The nature of Man is to bury this reality, the World of truth, and to pretend that it does not exist. For this our Torah is a beacon from this mysterious place that we all fancy to keep quiet, and it is therefore branded with the nomenclature of the “Ger” – a true alien in this World, for this World is known as the World of lies [and cover-ups] of inconvenient truths and antithetical true Torah concepts. Miriam, Aaron, and Moses deal with these very issues amongst themselves, and this will have ramifications for all future study of Torah. What we have received in writing is a terse account of a family squabble that ends with loshon hara [evil speech] and Miriam banished from the camp due to her affliction.

To get into the specific account of what their individual claims are/were, is something of a kabbalistic mystery, and such that with the integrity of the Torah [and its magical romance] at stake, is best left for the Messiah and his generation to deal with. Just as life went on for those three, the Torah holds no reservation of moving on for the sake of moving on, and not to dwell on speculation and personal reservations about matters that either we may never know, or are simply not prepared to hear/handle.

However, the truth of the matter is, the Talmud stresses that through Miriam’s lengthy quarantine, we clearly see how upset Hashem was with Miriam, and this was in regard to the being fruitful and multiply commandment, of which she spoke out of character with Moses her brother, seeing as she bore guilt in her soul, causing her to speak loshon hara. The exegesis of these principles in both the revealed and concealed matters of Torah are some the richest learning devices amidst the entire Torah [for Torah logic is rooted and deduced from Miriam and her punishment], and rather than to increase accusations against some of the Holiest People the World ever saw, despite their humanity [Moses, Aaron, and Miriam all received the sacred kiss of death, and their bodies knew not of worms and the way of the grave], the hidden light was actually sewn as to better know the Messiah and the era of the Redemption [in relation to the Ger on the highest level].

The Maharal of Prague, and his explanation of the Talmud Sanhedrin explains the deeper connection to Miriam’s Tzaaras on a positive note in relation to the Ger, and by reflecting upon Miriam’s inner voice from with the Torah’s verses, he offers a realistic account of the Messiah, who modestly embodies Miriam’s mission of soul, metabolizing the feminine quality of it into a masculine redeemer [of which the Maharal explains per force must be a masculine job, for neither Miriam nor Esther succeeded in their roles as Redeemer]. The properties that the Maharal works exclusively with in depicting the Messianic qualities, are that of the Tzaaras along with its deeper meaning and in relation to the Ger, his intellect, and how they all tie together into a common fabric that garments the Messiah, who like Miriam, sits outside the camp [to which the Midrash bemoans, “Messiah sits among the lepers of Rome.”]

The Talmud Sanhedrin states [98b] that Messiah suffers from Tzaaras/Metzora – “skin maladies” to which the Commentators have entertained the depths of this enigma since its inception. The Maharal perhaps was the most elected sent to explain the depths of this passage, as he explains it in terms of Miriam [the] Redeemer.

Just as Miriam [was a redeemer] was sent from the camp due to a condition [as a product of intellect] so too is the Messiah banished outside of the camp due to his intellectual malady. The Maharal couples this with the concept, that the intellect [sechel] is a Ger in this World, i.e. alien, and swims against the non-intellectual [non – sechel; counter-Torah] capacity of normative society. Under these terms we can identify the nature of Messiah, The Ger, Torah, Redemption, etc., portraying Olam HaZeh [this world] pitted against its transition into the Days of the Messiah, and onwards into the World to Come.

Society “thinks” one way [even quite literally, a “way”/”direction”] while God’s agents [Messiah, Gerim, Baalei Sechel, Torah scholars, etc.] swim against grain going upstream, in a proverbial shofar blast that we can see, much like the thunder that was seen at Sinai [all counter-logical]. This produces in the end is a society that partakes in small matters of life, and are indigenous to this World. The Ger on the other hand, along with the Messiah, etc., are like Miriam – placed outside of the camp, as if stricken in their very being. All of these concepts are the positive blend of repair that reflects the same efforts and condition of Miriam, who acted from the same principles, but in a harsher blend of [real] life. Miriam highlights from her personal life a truth that is often not told or looked over, a staple concept in Torah becoming realistically revealed before our eyes.

The Ger, intellect, and certainly, the Messiah, all work harmoniously to synchronize their message from beyond the boundary, and into a “World to Come” transition from this World. To this extent, Miriam portrays the Messiah equipped with his mind while being the Ger that he is [as King David on this point said, “I am a Ger”], for the Messianic World is spiritual, and thus in constant conflict with the mundane physical existence that we all dwell in. The task of the Torah and the manner of Creation by the Creator has been to impregnate our World with all of these variant Gerim, so as to promote Messianic growth into an otherwise stagnant society. Thus in our Parsha [even if only in the most negative [literally and figuratively], Miriam is the Ger figure that delivers at the end of the Parsha, opening a realization tunnel that spans the length of the Parsha of the Ger potential that lays latent amidst the entire Torah. It should be on record that as King David said, “I am a Ger” – King David is said to be of the offspring of Miriam specifically.

Parashas Beha’Aloscha delivers another fantastic view of the rich quality of Ger affiliation that is latent in each and every Parsha, once again showing the equality of the Ger-Jew relationship when understanding the Torah on a Pilpul level. To suggest that the Torah is only Jewish, on any terms, is to deny the usage and properties of Ger vessels to understand the Torah that exists in a World most accurately lived by none other than the Gerim. He knows his World, and it is his sacred point of view that brings a resounding Shalom to the Torah.

Miriam and her brothers encompass the essence of real life, and therefore real Torah. In today’s World, the populace has chosen to bury and ignore Truth to matters, and in a truly idolatrous universe, all hope would indeed be lost. To this extent we can thank God for keeping his minyan of Holiness, i.e. the Ger and, the Gerim – who on every level shape and form, personify the concept of Ger. The Ger is something alien to this World, for it/they serve(s) a much higher purpose of operation than the average bear and for this the Torah came into our existence. A true Ger [Torah – Sechel – other worldly descending into our world] is the Torah, a story of Gerim, redeemed by Gerim, etc. and we are commanded to know the Torah on every level to always know which aspect of Ger we are in fact in the presence of. To this extent God has stated the basic premise, “I love the Ger, so you should too.” It just happens God wasn’t kidding, and Messiah will be like Miriam; to know the End will prove to have known and loved the Ger, for at the very least, your understanding of Torah depends on it.

Parasha Class: 11 P.M. Motzie Shabbat -all classes Tzfat Time

[and every Wed 11 P.M. - Ger series]

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