Parashas Bamidbar: Soul Mazal, Gerim, and Those Rechabites

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Gerim and The House of Prayer At Sinai

 Parashas Emor

 Sechel Is a Ger In This World

 Rabbi David Katz

Parashas Emor is literally ground breaking in the realm of exciting and even Messianic Torah that highlights the richest flavor of the World of Gerim. Inside we find many enlightening topics such as the heavily prophesied Third Temple, nature of conversion, giving gifts to the Ger, and much much more. To choose one topic over another would literally be highway robbery as each of these topics rightly deserve ample airtime; with that said the scope of this article will break protocol and classic form, in attempt to illuminate in a terse style the essence of each fascinating topic relating to the World of Gerim. The goal in mind is that this should satisfactorily outline each revelation, and provide a proper foundation that can be expounded upon in the audio accompaniment that is issued with each written article employing the subject of Gerim / Noahides in Torah.

The first highlight in the Parsha that really resonates with essential Ger Torah is the law that the Torah enforces concerning the daughter of the priest who endures illicit behavior. The Torah recognizes her behavior as falling under extreme punishment and as such she is to be burned alive at the stake. What would certainly seem as extreme in nature the Torah has divine logic in carrying out punishment in such matters; interestingly enough in all of the inherent intensity of this command is buried in the heart of the Ger.

The Torah’s first and quintessential Priest was one who can be seen as a father of sorts of the Gerim, and this is none other than Shem the son of Noah, also known as Malki Tzedek, he who was a priest to God above.  Shem had five sons, including a firstborn son and there is not to leave out his daughter Tamar, who would embody the concept of the “Daughter of the Priest.”

Shem’s son would go on to bring out this illustrious lineage [of priestly and kingly nature] through such nobleman as Ever [of whom he would engage his Yeshiva with] and even onwards towards Abraham, Isaac, Jacob, and Sons [i.e. Judah for example, one of the Twelve Tribes].

Running parallel to this framework was Tamar his daughter who married two [and was promised a third] sons of Judah, who both died in perversion of wasting their seed so as to avoid placing pregnancy upon Tamar and her deep beauty. Before Judah’s third son could be given privilege of Tamar through Levirate Marriage, Tamar took matters into her own hands and seduced Judah, the Tribe’s patron, through perceived harlotry. Judah succumbed to Tamar’s plot, she conceived, Judah was unaware of their actions from lack of intent, and suddenly his daughter in law was being found of harlotry – punishable by burning at the cross, for her father was Shem.

The story does have a happy  ending however, as Judah repented due to Tamar’s scheme at seeking repair to the fruit of her womb, and they bore together twins who would resurrect the souls of their dead brothers who came before them. “Zerech and Peretz” would go on to find the Messianic Kingdom, and Shem’s mission [as a priest that produced the incentive of Tamar] was a success of imparting the Priesthood into the new creation of Israel. Tamar was able to achieve all that she set out to do, and she is ironically identified by her association with Emor’s intense statute of the illicit daughter of the priest who is burned from corruption. However that’s where the stories differ; Tamar was perfectly righteous and in accordance with her father who happened to father Gerim, as opposed to Emor’s daughter of the priest who in under a wicked influence.

The next three topics revolving around the Ger are in relation to the Holy Temple, found on the site that was originally designated as the Place of God by Shem who was a Priest to God Above, Zion. The three specific Ger categories are: the Zar [stranger; slightly different in connotation from Ger, as in Avodah ZAR-ah], the Temple Offerings by the non-Jew, and the Temple of Messiah – Ezekial’s Temple that is destined to come to Earth built and from the Hands of Heaven.

In Israel there are three main distinctions that classify the Israelite Nation: Priest, Levite, and Israelite. The Hebrew letter shin that carries three “heads” portrayed by the letter “vav” – three times joined by a point depicted by the letter “yud” demonstrates a viable map of Israel under these terms. However unique to the letter Shin as the mysterious four-headed shin that symbolizes the Gerim who join with Israel. In Temple terms anyone who is not a Priest, ironically is called “zar” – strange or foreign.

The novelty of this item is that under these terms even a Levite [and all the more so every non-priest] is called a stranger/foreigner in regards to the Temple. Often in Torah law, text will come to permit a zar to perform priestly tasks when the occasion calls for such intervention. Our Parsha, Emor is one of the locations where a Zar is called to duty in the performance of particular offerings. Yet Emor even goes a step further in relation to various other verses, and that there are even times when  the non-Jew [associated with idolater] is allowed to offer to Hashem in the Temple, to which the commentaries realize, “then even all the more so a Ger!” Thus future potential Gerim and the Gerim themselves have a function in the Temple, and embody the makeup of the powerful illumination that graces a Man’s head tefilin, the counterpart to the regular Shin [that stands for God’s Name] , the mystical four-headed Shin that alludes to future status’ of Gerim amongst Israel.

The Temple of which is spoken here has been any of the previous forms of worship of Hashem, while there is yet another unknown level of revelation – God’s Third and final temple.

The Parsha speaks about the holiday season from Passover to Shavuot symbolized by the waiving ceremony of barley [the Omer] in the Temple, followed by a Meal Offering that ushers in Shavuot proper. However the Talmud takes issue with this concept in the midst of the current exile [of which we are devoid of the Temple and God’s Presence], and explains the ceremony under the rabbinic code of which there is no Temple. This begs the obvious question amongst the Rabbis as to what is the nature of the law change when the Holy Temple will be built by the sons of Shem on Zion. The Talmud explained by Rashi offers a brilliant answer, one that stands eternal until the moment we receive revelation of the End.

Rashi says the Third Temple, Ezekiel’s Temple is prophesied to descend from the Hands of Heaven at the time Passover’s first night of Yom Tov exits into Chol Moed [intermediary days of service]. This Temple is built by God Above, and descends completely built and functional, miraculously, and is sacred beyond destruction. Once this condition comes to be, it is called a House of Prayer, one of which the Gerim will be present in standing as One with Israel as prophesied by Isaiah, in the sanctification of God having created the World under the account of Shabbos lore. This Third Temple [that is built in the image below by the hands of Messiah and Shem as the Righteous Priest] represents the repair of schism between Gerim and Jews and is the unity expressed in the World before God forever.

The final revelation of the Ger in the Parsha worth noting is that of the blasphemer who is born of a Jewish Mother and an Egyptian father and the nature of his status in Israel in regards to the nature of his sin in relation to Noahide Laws of divine rebellion.

The Torah gives account a youth born of a Jewish mother and an Egyptian father, [the one that Moses killed] who went out speaking ill of the Divine. After the Torah delves into the matter briefly, Hashem declares the boy worthy of death penalty for blaspheme, a din that carries weight for the entire World. The Talmud Sanhedrin takes up this matter [amidst the Noahide Laws] and renders that for all intents and purposes the Ger and Jew share the same severity for blaspheme, and the death penalty in evoked. The law in uniquely rendered by the Torah verse that seems to suggest both the Ger and Jewish points of view should be taken into account, and the Ramban explains exactly why.

Rashi goes on record as saying that this youth “converted” which seems superfluous being that his mother is Jewish while only his father is foreign, thus no need to convert. The Ramban then takes liberty in showing the nature of conversion in the negative – as per Sinai.

At Sinai all Jews underwent proper conversion, as Sinai was the biggest mass conversion in the history of the World, designed by God since the days of Abraham and Shem had conspired to achieve the Sinai Revelation upon their fateful meeting at Zion. Thus the youth converted as everyone else, but the revelation is that he chose to go after his mother and forsook his father, clinging to his mother and is a standard Jew by law and without any lesser quality of a Sinai experience.

The point to notice here is that Rashi says he converted, and therefore every usage of conversion is derived from “Ger”, leaving us to analyze if this was a Ger convert or Ger Gentile. Since we are shown that he actually converted in face of the idea that perhaps he was a Ger [which is aligned with the fact the law rendered from this applies particularly to the Gerim], we are now in position to see the difference between types of Ger process.

The Ger undergoes a shortened process than that of the convert, with the ramifications being that of the status is now either Jewish or non-Jewish. From this youth and the commentary it is illuminated that a convert is someone who literally binds his soul/nefesh withIN the Jewish People, whereas the Ger is bound with Israel, either as a one off [Ger Tzedek Vadai] or as a gradual entrance to Israel [Ger Tzedek] as opposed to the convert [Ger Gamur].

The Torah shows the Ger how he is able to tangle his soul in realistic terms with greater or lesser intensity in a realistic fashion that decides the fate of the person for the remainder of his years and eternal spiritual implications. Neither can go back to idolatry as it once was, yet one is an entirely new creation [and Jewish] as opposed to renewed [and a Ger]. The subject and frequency in the Torah of each mention of Ger outlines the new spiritual path for both, aided by the ways of the Ancient, i.e. Pre Sinai, and the tradition from Adam to Noah that was perfected and implemented into “Israel” [Abraham] by Shem [and Ever academies of learning].  

Thus we see Parashas Emor truly is the threshold before Sinai, as Parashas Behar will actually begin with the greetings from Sinai. The Mission of the Torah is clearly expressed in Emor through the lens of the Ger, one that depicts precedence within the Temple, permanent presence of all Gerim, and how the ultimate expression of Israel will appear before God, one that includes Jews and non-Jews, working in harmony under One common Torah in the World [which the Parsha calls “Mishpat Echad” - one law (where common)].

How ironic it is, that Sinai can be defined as the build-up of Gerim that composes reality, while today there should be greater focus on the portion of Torah that emphasizes “for you too were Gerim in a Land not of your own” [in face of the protection and Love of Gerim commands throughout the Torah]; how easily we have seemed to have forgotten, and sadly, it comes at the expense of Sinai. Yet Sinai forever shall stand as the Kindness Hashem endures for His creation(s), and what better kindness has Hashem been involved with [and invested in] since Sinai, than his preservation and love for the Gerim –who as the fourth head of the Shin, take a stand in aiding Hashem in delivering redemption.

Some might take the [redemptive] gifts of Emor for granted much like Sinai, [like the corners of the field that are preserved for the Gerim], but rest assured, the Ger sees Parashas Emor as not only his birthright, but as a destiny, and date with reality. In times where all other pulses have run dry, the Ger rages on like a return to Glory Jordan River, only this time, they will bring Moses in, even if by his payot [side curls] symbolic of Hashem’s abundant Kindness that clings to the Ger in Parashas Emor.

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Finding Your Mission: Names and Gematria

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Parasha Bamidbar: The Anatomy of [a] “Shem” / [Name]

Rabbi David Katz

In this week’s Torah Portion of “Bamidbar” we receive one of the original sources to the well known principle, “שמא גרים” – “The Name Causes.” The root concept is that everybody has a name and at the same time every name has a meaning; the meaning carries with it the weight of the specific details of the anatomy of the soul along with the exact details of the Soul’s Spiritual Mission that it was sent to do. Just as everybody has a name, (even if you are called “Hey You!” – this would function as your name!) It would fall upon everyone a Divine Mission and purpose of being created. This concept is at the root of the Noahides roots going back to Shem and Noah, for Shem’s Name means: Name! (Ever, as in Shem and Ever would then mean “Hebrew Name”) The source of this concept in the Parsha, which is quoted by the Vilna Gaon in Kol Hator (The Gaon’s work on “Redemption” that outlines the nature of one’s Divine Mission based on one’s Name) is the verse in the Parsha: [Bamidbar 1:2] “Take a census of the entire Assembly of the Children of Israel according to their families, according to their fathers’ household, by “number” of the names…” It will be this “Number” that will serve as the basis of matters that equate into our concept (From Gemara and Zohar) “A Name Causes.”

One key concept to remember is that although the Simple Meaning of the text when stating, “Children of Israel” as the Jewish People that stood at Mt. Sinai, is that at the same time we can allegorically include the Noahides into this address to the people, for “Children of Israel” can figuratively refer to the Noahides and their required spiritual presence at Sinai. When we translate Children of Israel into a form of meaning, one could arrive to a meaning of, ”those of a Higher Spiritual Name”; this is akin to the nature of Jacob (who was pre-Sinai, and thus had a quasi Jewish/Noahide status [Ramban]) who was referred to Israel when in context of a higher Spiritual Calling. The Noahide effectively has the same scenario, that he can express his soul’s belief’s with the clarity of “Israel” – to “Jacob”, the same way that Jacob was involved with his spirituality and ultimately ascended higher with the Name Israel. Such would be any transcending name by a Noahide; for the Noahide has a direct portion of Sinai, particularly in a Spiritual domain, as his root in being commanded in the Seven Laws is conceived only through Sinai. Per force, the Noahide is rooted at Sinai (When he accepts the Seven Laws as was given at Sinai) and even more specifically in his Higher Spiritual Name. Along with this Name comes his “Number” as was spoken of in the Verse in Bamidbar. This number would hint at the “Hidden Wisdom” of one’s Name. Interestingly enough, Noah’s Name (which is comprised of a נ and ח refer to ח''כמת נ''יסתר: The Hidden Wisdom. It should come to no surprise that Noah fittingly named his Firstborn: “Shem” / Name!

One rule of thumb when learning about Names is that there are many ways to arrive to one’s “Spiritual Name.” We can look to Jacob, Ruth, Jethro, Noah, Shem, and Aravnah for examples of how names work, work as a Higher Spiritual Name, and into the concept of a “name causes.”

When we first look at Jacob, he gives us a clear example (that applies to Noahides and Jews alike) of how one has a Higher Spiritual Name. Most should be familiar with Jacob and his birth alongside Esau, upon which Jacob would earn the right of “Israel.” Yet we can contrast this type of Ascension with one such as Ruth. Ruth was named by non-Jews and even non-Noahides. Yet we still find that Ruth’s name was Divinely Inspired to that the point that her name even prophesied King David who would not only come from her but from this name as well! Here we have a great example of “A Name Causes” and this name required absolutely no change. An inspiration can come anywhere and anytime, and not necessarily needs to undergo change. Noah as well comes under this distinction, as he remained all the way through “Noah”; Noah according to the Commentators was at his greatest due to his Natural Name! Again, there was no change necessary. In a contrasting view, Jethro was originally named Jether, and upon returning to God he undertook the opportunity to add a letter to his name making him, “Jethro.” A simple observation is that in Jethro’s Torah Portion the Torah was given, which is a direct hint at the “Number” of his name, for Jethro/יתרו is 616 which is the same as “The Torah” התורה. And of course Shem is the expression of the raw power of a Name as he was simply called “Shem” / “Name.”

In the Torah Portion of Bamidbar we learn somewhat of the secrets in how names work. Many are familiar with the David’s of the World and the Noah’s of the World, along with most of our hero’s from the Tanach. Yet there are other Men and Women of valor that we are not aware of, who have names that we can see their power of soul through the expression of their name. Aravnah the Noahide is one example of a tremendous name that went on to great heights and expresses one of the highest missions there are for either Jews or Noahides, as he was the “Minister of Zion.” His Name “Aravnah” means, “Yearning for Light.” When we look at the meaning of Names, and even apply the Hidden Wisdom with applications of Hebrew and Number, the sublime Higher Spiritual stature emanates through to the point that the soul can fathomed and in detail of its mission, for the Name Causes and all names are inspired from Hashem directly to the Namer. Yet our Torah Portion this week is unique, with a vast array of Names.

This week we deviate from the David’s and the Moses’ and the Jethro’s…and we find Names that easily express their Wisdom. (It should be noted that often in the Torah people may be born with their inspired name, like Ruth, or may achieve the opportunity to relate to their Higher Spiritual Name at a later date, such as Esther who was also called, “Hadassah”, etc…) A few of the Names we encounter are: EliShamah which means: My God Hears, AmiShadai which means: My Nation under “Shakai” (a Name of God), Shlumiel which means: the completeness of God, etc. These names are textbook clear, how a name can be ripe in its Wisdom to express meaning, cater to its Gematria, and reveal the inner dimensions of one’s soul and mission. These Names in Bamidbar, which happen to be found in the Parsha that is the source of Names having meaning, i.e. A Name Causes, encapsulate the perfect scenarios when learning about names, which is based on the premise that every name has these qualities. The only reason one would choose an “Israel” type of name, would be to elevate the apparent Purity of the Name, as was done with Jacob who became Israel. One point to always remember is that this is not always the case, as we see from Ruth and Noah, two people who lived righteous lives and changed the World, from the names that they were blessed with from birth. The distinguishing factor to always remember is that names are inspired by God, and this is a depiction of Merit; Merit is one Wisdom that Hashem Himself has exclusive rights over. Our job is to work with what we were given, and know the extent of which we are Blessed within our Free Will to maneuver about.

In closing, the Noahides are deeply rooted in Names, as was revealed through such luminaries as Ruth, Noah, Jacob, Jethro, etc. The task is to grasp onto the Higher Elements and to relate to “The Children of Israel.” If this is the allegorical, meaning those of Higher Spiritual Names, then one must cling to this Wisdom. It is clear at this point that everyone has a name, some born with more clarity in their name, and some with less. The key ingredient to latching onto one’s Higher Spirituality (particularly if his birth name is what he feels is his calling!) is to relate to the secrets of Noah-Shem-and-Ever: The Hidden Wisdom of One’s Hebrew Name! (This being the connotation of all three names) The Torah Portion of Bamidbar gives over to us these secrets, with plenty examples of richness in names, with Wisdom that is perceivable to the naked eye. But even beyond the sensory, is the plane of existence in the name that relates directly to the Soul. And this is why the Torah says: take a census…according to number, i.e. relate to the people the nature of the soul and its Gematria that befits its Mission. This Wisdom is none other than a reiterating pattern that stems from the root of Salvation, a trait that dates to Noah himself, for with his Hidden Wisdom and Power of his Name, Noah gave over these secrets as can be seen in his firstborn who was simply called, “Shem” – Name. Shem would go on to stand for everything he inherited from Noah, and along with his grandson Ever who also had greatness in his name, particularly when coupled with Shem, the two of them would teach and give over Torah, in a manner that for all of time, Torah and Names would be synonymous, much the way we can relate to the Parsha: Bamidbar.

Shabbat Shalom Shavuous Sameach!!!!

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