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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Korach Had No Clue, While Amalek Still Argues The Point

                                                                Parashas Korach

                                                       From Gifts alongside Gerim

                                                                Rabbi David Katz

Parahas Korach follows the Ger in Torah template to perfection, for the Parsha doesn’t only echo, but practically cries out its roots well into the Oral Torah. Where one person may see the story of Korach’s rebellion and baseless argumentation [machlokes – not in the sake of heaven; influence seen as Amalek in behavior, the evil Nation that is promised to be wiped out in the End of Days], the true beauty of the Parsha is the wealth of Oral Torah tradition in the peripheral of the Parsha, such that it is largely triggered by Torah of the Ger – at root level. 

Amidst the rebellion we are calmly confronted with new concepts such as, Priestly Gifts, possessions, inheritance, Land by Tribes, etc. such that from a few verses in the Parsha, triggers practically all of the Oral component called “Bava” [Tractate “damages”], and when seen from the Ger perspective [which is also rooted deep in the valleys of “Bava”; see Tosfos 111b and the Ger Tzedek], a whole new dimension to Oral Torah learning is illuminated before the eyes of the beholder. Just one tweak of recognizing the Ger in Parashas Korach, and Bava Metzia [and all of Bava; - Kama, Metzia, Basra (first, middle, and last gates)] all of a sudden becomes Parashas Korach in Technicolor, due to the precept – “the Torah is written in the language of the Ger.” [Zohar]

Upon first glance through the Parsha, one may be hard pressed to spot the Ger in the text, and the obvious option to resort to would be to make a Priestly connection, predicated on the dictum, “a Ger who learns Torah is compared to a High Priest.” Although this is correct, and will yield significant bounty, an undertone that registers throughout the Parsha is a topic/character that we will become quite familiar with over the next few weeks, one who is Messianic in nature and highly symbolic of Gerim in Torah [history]; this is none other than Pinchas the Priest, son of Aaron. It should send off bells and whistles just mentioning Aaron in context with Parashas Korach, pegged alongside the entire Priestly debate, and the table is set for a plunge into the deeper side of the Parsha.

Pinchas, who is a grandson of Aaron [who kicks the door in to become a Priest, as he was not grandfathered in as for having been born as a grandson at the time of Sinai, i.e. not a son of Aaron], highlights nearly all of the Bava [Talmudic] discussions in the Parsha, such as inheritance, possession, priestly gifts, Priests and “their Land” [which is traditionally not given to the tribe of Levi, as the Parsha specifically points out] etc., yet what separates Pinchas from the traditional Priestly lot, is not the possessions themselves, but how he came to possess in the first place!

If we think back to last week’s Parsha [which a theme of Bamidbar is the wonderful flow amongst its Parshiot in these matters; a true story immerges, reminiscent of Bereishit] and recall Joshua and Caleb, who had a different spirit than the rest of the spies, it is seen that they were successful in the Land largely, if not entirely, because they each embraced the Ger. Caleb was seen connecting to the Ger Tzedek in the Avot, while Joshua was mysteriously buried in Jericho which would become synonymous with him in his Torah legacy. It was there that the spies Pinchas and Caleb [ring a bell?] met up with a family of Righteous Gerim [and these two spies were sent by none other than Joshua], headed by the inn-keeper Rachav, who would later become Joshua’s wife, to which most never offer a second glance with the ramifications of such a union. This raises issue as to who was Rachav, what was her exact relationship with Joshua, and where/how/why/where/when does Pinchas fit into this [apparent and odd] love triangle.

The Talmud Megilah states that Joshua married Rachav, and it is clear that their relationship on some level began as a product of Joshua’s conquering Israel through Jericho as a “buchor” [a young Torah scholar, to which the Torah testifies to this distinction, as a student of Moses], through his efforts of dropping the bow and arrow bit, and fighting through Love and Peace as a Ger enthusiast, realizing that the World truly was desperate to hear about the Truth of God. This is a hint of what we learn from the Torah, in that vessels of war will become extinct in the End of Days [a time when most people would think that we need them the most!], and that there is an alternative method of perspective of the ancient Jewish warrior; from being a “quasi neo ninja” to a true Man of War [as King David], which the Kabbalah learns as being effective in the Oral Torah and prayer.

These concepts are easily seen as [in relation to the] Ger in every way, and as they are acute Ger attributes/components, one can easily see why David said, “I am a Ger.” An original template can be seen through Joshua, who was the elected one to carry the essence of Torah into Israel, as the buchor who most understood Moses’ final message [and essential philosophy and naturally Kabbalistic message of Torah] as the departing King of Jushuron [Israel]. [Joshua and Caleb were both said to have reached the spiritual and righteous level called “Kruvim” (Angelic); similar to the Kruvim who are stationed to guard the way of the Tree of Life by their fiery swords. Thus they were operating on a Tree of Life distinction as opposed to the Korach driven Tree of Knowledge.]

Joshua and Rachav wed at some point, and their offspring was said to have produced the finest Priests and Prophets in Israel’s History. Yet one function of their fertility was the lone ability to produce females, for males would be rendered spiritually impossible due to the circumstance of Joshua’s unique level he attained that hinted of angelic quality and caliber in soul root. As this is true in practical spiritual terms, it is also a product to the nature of their marriage in Torah Law, for Joshua differed from Caleb, in that Caleb pursued the path of the concubine to enhance the tradition of the Ger, whereas Joshua actually made his wedding canopy entirely from the seed of the Ger Tzedek, i.e. The Family of Rachav.

Joshua carries a special weight in his lineage that was put on the line through his union with Rachav, for Joshua is the end of the line of the First Born continuum that extended from Abraham, manifesting through Joshua by way of Joseph and Ephraim culminating with the marriage with Rachav. By way of Joshua and Rachav and more importantly their offspring [females to the negation of the males as was stated], with special precedence being given to perpetuate Priests and Prophets in potential, the stage was never more set for Pinchas to come on board, perpetuate the seed of Joshua [and their common ancestor Joseph, of which Pinchas also is related to on his mother’s side, as a Daughter of Putiel, wife of Elazar, father of Pinchas]. The two [Pinchas & Joshua] represent the secret closeness of Joseph [Ephraim] and Levi as hinted at in the additional “yud” given to [Ye]Hoshea bin Nun by Moses in the spies, as is explained by the Arizal as an impregnation with the Tribal head Levi as a double [firstborn] portion. [*every spy had its Tribal Head infused in each member’s mission]

Pinchas thus married a daughter of Joshua and Rachav [which raised issue after Pinchas’ Priesthood over a similar (impure manner) between Zimri and Cozbi, of the Tribe of Shimon and Midianite women], continued Joseph’s spiritual legacy [as hinted at in Pinchas’ (messianic understood) name] and ultimately inherited a good portion of Land from Joshua, due to the inherent void in his lineage from a lack of male offspring; the male in laws would inherit Joshua, i.e. through Priests and Prophets – among them was Jeremiah. This Land would be known as Givat Pinchas [the Hill of Pinchas] located in the Hills of Ephraim, and buried there to this day is the father of Pinchas, Elazar the Priest, son of Aaron the Priest. This is the same Aaron who in the Parsha was granted victory in Korach’s rebellion, was distinguished as the quintessential Priest, and by as such, it was decreed that the Priest would not have ownership of Tribal Land in the normative sense. The question then must be addressed as to the nature of Pinchas’ Land.

The commentators are all in basic agreement that Pinchas was given the Land by the inhabitants of Ephraim in close proximity to Joshua, as an official and eternal transaction through inheriting his wife [Pinchas lived forever as the eventual manifestation of Elijah literally, and thus was destined to outlive any prospective wife, thus an inheritance. Parashas Pinchas is ironically the source of such Torah Law in conjunction to our Parsha which deals with Priestly Land.] By this acquisition, Pinchas would never lose the Land to Jubilee, and he merited having his righteous father buried on his private lot.  This now brings a special light onto our Parsha that deals with Priestly Land.

The Parsha is clear that no Priest is to own Land, and Pinchas is the joyous exception to the rule [as he is for many ground breaking areas in law and Kabbalistic philosophy such as Messianic truths], one that stems directly from Gerim. Joshua set the stage with his unique view of Torah Law and thought when he coupled with Rachav, a Ger Tzedek, produced by a pre-requisite family (after 40+ years) of Ger Tzedek lineage (akin to Ruth; listed among the three daughters of Shem/Iyov), preparing the footstool for Pinchas and his soulful story [encoded in his name according to the Zohar]. Pinchas seized the moment, as no one would prove to better at standing as a role model to “Pinchas Torah Concepts” than the man Pinchas himself!  What is exceptional to the Pinchas saga is that it is rooted and revealed through the prism of the Ger in our Parsha, and as a set precedence to continue in Torah Scripture. The Land that belongs to Pinchas will forever tell the tale of the sacrifice to Torah Truth that was dually achieved by Pinchas and Joshua, a symbol of their close union, as essential students to Moses and his Kingdom that entered the Land on their behalf.

We are embarking on Pinchas Torah in these next couple of Parshiot, and Korach served as a template of the final stage before redemption as the rebellion against the Torah that could be dubbed as the quintessential Gog [of Magog]. Pinchas according to the Arizal and others is the soul that will contain the messianic mission of the future, restoring the Torah as he did numerous times with sacrificing action, and bringing an end to all opposition to God’s truth. What is often hard to hear is that the Truth is best seen from the objective vantage point of the Ger, and perhaps we see this the most clearly in Parashas Korach. From a simple adjustment of perspective, a wealth of Torah can be understood through Pinchas, to an extent of absolute revelation to the blueprint and DNA of the Oral Torah, which came/comes from Gerim, as often is the case.

Special is the Land of Israel in the eyes of God, coupled with His love of Gerim; for Pinchas was given Land by means of the Ger, Caleb delivered his portion [and his lack of sons as well] to his seed, and we all look forward to the future, when the Temple will be built from the Hands of Heaven, in a time that the Ger Toshav can come home to his land, enjoying the milk and honey that comes served best, while sitting with the best point of view of all those in the Torah. If the Jew represents the Voice of the Turtledove that is heard in the Land, then perhaps someone was there first watching it happen, enjoying the finest parts of the Land.

Look around, and perhaps you may stumble upon the position of the Ger - a wondrous Torah indeed, one seen through the eyes of God. Would the Land stand without a scribe to document His Torah, or would the Torah speak the tongue of a Foreign Land; perhaps one should stand with those in good standing with The Lord Himself, for does he not speak of His Love of the Ger?

Motzie Shabbos 11 P.M. - Tzfat Time - Parasha Shavua

                  Wed 11 P.M.  - Torah of the Ger

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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

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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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• 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

 

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

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[best to absorb article with shiur]

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Amen Yehe Shmei Rabbah!

Click Here For Download Link - Ger # 8: Gerim and The Many Mitzvot!

Don't Forget Parasha Shavua Class On Sat Night Israel 11 P.M.

• Shem, Abraham, Amen - Yehi Shemei Rabbah
• How many mitzvot?
• Pshat and Pshuto...and Pardes
• Deeper Look at 10 Commandments
• Abraham and Noah
• One Mazal

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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.

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Parashas Bamidbar: Soul Mazal, Gerim, and Those Rechabites

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From The Mouth of Moses To Our Noahide Ears

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