If The Gra Were Nine

A Deep And Awesome View On Life From A 9-Year-Old - Watch More Funny Videos This kid will fly when he finds out the truth [in text] is what he is saying. Kol Hakavod, and Chag Sameach. Maybe we are in special times after all.

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The Ger: Rising Higher and Higher!

SoulMazal.com

                               Parashas Tzav

                               Elevating The Ger [Noahide]

                               Rabbi David Katz

In Parashas Tzav we are introduced in more familiar terms with various Offerings of the Temple, and when in relation to the Ger [Noahide], the Olah may resonate more than the others. If we could take this moment to skip laterally into a completely Ger – dominated headspace in the context of the Olah [Bird] Offering, we may humbly find ourselves on the threshold of the official Ger, who seeks to be a part of Yisrael. His universe is brought to highlight in the Talmud Krisos 8-9, where we learn the laws of the Ger, in context to either convert, or simply be a Ger [as the Zohar would call this: Ger Tzedek – convert and Ger Tzedek Vadai – Ger literal (and for sure)] who seeks the closeness of Israel to compliment his relationship with Hashem.

The Talmud Krisos mentions the Ger along with those needing an atonement for various reasons, yet his needs are separate from the others, as he is like a Nazarite [who both he and the Ger have in common a need for the Temple to be in existence in order to fully achieve each of his endeavors] who’s Offering is not from sin, but from completion of procedure. The Ger who wishes to become a “Ger Gamur” [a convert] is required to undergo circumcision, mikvah, and a special two-bird Offering [Olah] upon which he will be considered Jewish from then on and a member of Israel. Let us not however forget the Ger [Toshav] who by his own volition sees no reason for a combined ritual of mikvah, circumcision, and Offering, for he desires to simply dwell amongst Israel appreciating the closeness of Hashem and the Jewish People. The Talmud informs that his lone need in times of the Temple is to offer the Olah [two birds – Turtledoves; hence Kol HaTor? – (Redemption and the Ger Tzedek)…the analogies are many, since Vayikra 1:15 states “one bird” in line with the one bird assumption of Kol Hator (Voice of the Turtledove), yet with halacha being two birds (2=1 theory) representing Ger Toshav and Tzedek] and being consistent with Jewish Thought, his Nefesh will be prepared [a full Ger Toshav, having eliminated the pull of a Non-Jewish World on his soul] to join Israel.

In these terms the effective difference halachically between the Ger and the Ger Gamor [convert] is based on whether they brought an Olah, or along with the Olah an accompanied circumcision and mikvah [ritual dunk with explicit intent of annulling the Ger upon the Offering of the Olah, which is the last mechanism in the order].

When we turn to Halachas of the Rambam on these matters we arrive to two essential places: Machsori Kaparah [based on our Talmud here] and Issurei Biah [the classic Rambam on Ger Toshav]. The M’’K laws show that while the Rambam quotes our Talmud quite clearly, he interestingly adds a few words for commentary, as his wish is to render the law fittingly for the Ger Gamor [convert; Gamor in Hebrew can mean either complete, or even more fitting – finished] illustrated by his inclusion of the mikvah and the circumcision [1:2]; the halacha works through just as the nature of the Talmud in Krisos. The lasting feeling from the Rambam was however, that his need to clarify two out of the three pre-requisites of the Ger is something of note and that we actually encounter this same dynamic elsewhere in his laws of Ger – the Ger Toshav.

In the Laws of Issurei Biah of the Rambam [14: (1),7-8 we learn exactly what is a Ger Toshav based on Talmud Avodah Zara; however after becoming verse in the previously mentioned Rambam laws of the Ger, apparently there is another apparatus involved, that of the Ger Gamor [in the negative!].

To quote the Rambam [14:7 –on the Ger Toshav; based on Avodah Zara 64b]: Which is a Ger Toshav – this “Goy” [idolater – halachically] that brought onto himself not to serve in a foreign way, and has accepted the Seven Laws of Noah [2 out of the four scenarios in Avodah Zara 64b], AND HE IS NOT CIRCUMCIZED OR RITUALLY DUNKED [MIKVAH] [as added in Rambam above], we bring him in /”accept him” – he is a Righteous/Pious of the Nations. And why do we call him Toshav? – Because we are permitted to dwell him amongst us in the Land of Israel, as explained in A.Z. 64b. Notice that the Rambam [aside from rendering that the Ger Toshav DOES exist today as opposed to the Ger Toshav [proper and not of the Chasidei umot haolam, i.e. did not nec. Accept seven laws of Noah in 14:8] has issued the additional terms “dunk” and “circumcise” while leaving out an obvious omission of the Olah / Offering! For this the Rambam was forced to express Toshav! [dwelling amongst Israel] and these laws are in the category of those [if they are] wishing to convert to Israel.

Now back to Krisos – and to tie in these two Rambam’s. This answers the biggest question on the Rambam: why was he forced to link Ger Toshav with the Righteous of the Nations; wouldn’t Ger be enough if forced to expand Biblically? One must conclude the [ger] TOSHAV is the Rambam bringing us back to Krisos, and the education one must have to go through not only with how to convert, but to be a GER [toshav] as well! Otherwise the person who rejects idolatry might as well be called a Righteous of the Nations and leave it at that – to which the Rambam clearly saw the need to take it that extra step and in accordance with a revelation from the Talmud in Krisos.

The Talmud Krisos [once it has established for us the various necessary rituals to be either a Ger Gamor or a Ger Toshav, the question comes up of the nature concerning what to do in case of a time when the Temple is not standing to receive the Ger and his Offering; would we then not accept Gerim?! [asks the Talmud]

The Talmud answers with a verse from Bamidbar 15:14 “When a Ger dwells with you or is among you throughout your generations and he shall perform a Fire Offering to Hashem [Olah] – as You do, he shall do.” [15:15- For the congregation the same decree shall be for you and for the Ger who dwells an eternal decree for your generations like you like the Ger shall it be before Hashem [16] One Torah and one Mishpat will be for ya’ll and to the Ger who dwells with you.” The Talmud understands [this verse as an answer to converts – Gerim Gamorim and to Ger Toshavim as well] this verse as a clear definition of “Toshav”, and thus would there ever be a time that we DON’T accept Gerim? – Israel thus always accepts the Ger, both Gamor and Toshav.

However the Talmud does agree that indeed the Temple does not stand today, and thus there must be a plan B for the Olah / Bird Offering portion of the Ger [both Gamor and Toshav respectively], and that substitution is the observation of Shabbat [thus for the Ger Gamor this is in align with a proper conversion from the methodology proposed on Yevamot 48b that a convert must traverse the path of the Ger Toshav and onwards towards the Ger Tzedek until Ger Tzedek [not Vadai] and Gamor. For the Ger Toshav this would be the equivalent of the third [of four opinions] opinion in A.Z.  of accepting the whole Torah in nature [which is the most accurate definition of the Ger Toshav, even if he doesn’t proactively keep more than his requirement, as by nature within his accepting the law as if on Sinai, he is logically bound to these three positions stated in A.Z. of rejecting idolatry, accepting Noahide Law, and eating non-kosher meat, as if to say he accepts the Torah save for this law.] with a Toshav status.

As made clear in the Rambam, Toshav means we are allowed to dwell with the Ger in Israel, and the commentaries go onto explain [logically even] that abroad, in a time that even Jews are forbidden in the Land, the Ger may dwell alongside Israel [Jews]. The practical depth to this equation is to say the World’s ultimate truthful expression is that it exists under control of “Dat Yisrael” – Torah rule, and that Shabbat is Fri-Sat concurring with Torah Law. This would dictate that the Ger who wishes such a lifestyle [functioning as a precursor to a Land experience should the Jubillee Come along with the Temple] would take up learning Derech Eretz [proper Torah conduct] of how to dwell amongst Israel; namely the foundation that unites all of these principles is the observance of the Jewish Shabbat in close proximity of the Jew as explained in the Ten Commandments.

To put it simply: Toshav to the Rambam is to see Avodah Zara 64b [and the 3-4 opinions] in conjunction with Krisos [with the end result of a keeping of Shabbat]; this would formulate [in the Rambam’s vision] a Ger Toshav, and the Talmud explains this as such:

In Krisos Once the precedent is set of the Shabbat observance [to which the opinions vary of how a Ger is to keep the Shabbat, ranging in variables based on a Jewish Yom Tov (holiday such as Passover, which is NOT Shabbat); he is to cater to the needs/feeding (literal/non-literal) of his body – “Ochel Nefesh”; whether the Ger Toshav, or even an idolater. The Talmud “Shabbos” makes this claim along with the Navi Is.: 6-6-7, and this is most applicable for any stringent view that holds a time without a Temple all Non-Jews are a status of idolater until a formal council of Law is formed with the onset of jubilee], it goes on to list what is a Ger Toshav today?

Today’s Ger Toshav would have gone through these steps:

·        

      Be like Naaman Kings2 ch5

·        Keep a Chazal Shabbat as listed

·        Applies to any Non-Jew

·        3 Opinions of Avodah Zara 64b [no idolatry, 7 Laws, Torah, i.e. Shabbat]

·        Applies to Ger of every kind

·         

Within context of Rambam as per these Talmudic resources; there are other opinions, but the Rambam seems to address the appropriate Talmudic resources with the most accuracy

The Rayvid commentary to the Rambam suggests even though today we have such chemistry between the Jew and the Ger, we must not lose sight that we are still in exile, both the Jew and the Ger, as seen by the very fact that he can’t bring his Offering that his Nefesh craves.  Our relationship will be a bit uncomfortable by nature, as to allow Hashem to hear our plight, and to encourage the Temple to come to us speedily in our days.

The “Fourth Opinion” in Avodah Zara 64b states that the wine of the Ger is kosher and not kosher. It is kosher if he attends to it in the house of a Jew, and non – kosher if it was attended to solely in the location of the Ger. The Talmud explains we trust him as our brother in our house and in his, only he may remain plugged into a society [that may even affect him and his ability of performance of the Law; to this extent he is still our brother] that has the power to overburden him, and could potentially harm the wine, making it forbidden for consumption.

The point is that this entire discussion [even the location of the laws of the Rambam] is the urging and craving on both sides to lose the schism that was divinely placed at Sinai. The Ger and Jew both know that schism exists, and will always exist, and for this [especially in exile] we must operate in schism now in these days. Should we forget [and hold in our hearts unlike the Rayvid] and seek to transcend schism, our un-kosher worlds are there to serve as reminder for us. The Ger knows that he can’t invite the Jew over because of these scenarios that are imposed from his Non-Jewish [non-Dat Yisrael] World, and the Jew should be ashamed by his world’s lack of Light to the Nations mindset, and acts accordingly not in the best interests of the Jew’s guest the Ger. Both are painfully reminded of the cruel nature of reality that is enforced by exile in terms that shall be simply called: schism.

There is however a light at the end of the tunnel [no pun intended] where the schism is torn away and the Ger and the Jew may dwell to some extent without schism, either as the Ger Toshav or the Ger Gamor with the advent of an Israel that stands most erect with the Beis Hamikdash. Before the giving of the Torah, Israel/Gerim received four prominent commandments that shall wipe away schism forever in the eyes of God: Red Heifer, Shabbat, Honoring Parents, and Statutes.

For the schism to go away, the Ger may take heart of his cooperation of the preparation of the Red Heifer, and to stand in purity in the Temple, as illustrated by the Para Adumah verses and commentary. The statutes govern a proper repentance like the story of Naaman, and thus the Ger Toshav by nature is an experience of non-schism. Honoring one’s parents exists between rav and student, thus when the Ger and Jew share in Torah, the schism is forgotten. And finally the Shabbat serves as the ultimate seal of two people, as the prophet Isaiah explains that the Non-Jew [if an idolater then even the more so the Ger!] and Jew who both take witness to the Shabbat as the belief of reality - Hashem Created Creation culminating on Shabbat, a Day for Hashem, the Ger and the Jew stand shoulder to shoulder in the Temple, without schism, praising Unity before Hashem [anything else would be idolatry!] Thus through these four commandments schism is suspended from Hashem’s Creation.

The Ger knows that he is not born of the Jewish People, and should he realize that he seeks the closeness of either Hashem or Israel [to go along with his born closeness of either], the Torah has given good counsel and teaching for the Ger to achieve his dreams. In the Parsha we learn of the Olah, a bird Offering. For the Jew this may be just another law, and the book is closed until a later time, and it is believed that no change [ever] comes to the World. But through knowledge of the Ger and his World, and all that he represents, this Olah / bird Offering – may be his dream come true if there would be just one in the World willing to reveal the dream of the Ger.

Ladies and Gentlemen, I present to you: the Olah. Where you wish [or not wish] to go with this Offering, is in your hands, but it should be known, for the Olah – the sky is the limit [no pun intended], and as always – the choice is yours. If we are to choose Life, then we are to choose Light. If you are to see Light, then Mankind got to see Life…”In those Days, the Land will be filled with the Knowledge of Hashem.” May this Olah always be expressed in these sublime terms, being the true satisfaction that Hashem intended – one that knows not of schism, but is a beacon of Light and Life, a unique Offering [korban], one truly close to Hashem, no matter what you call it.

Class Motzie Shabbat 10 P.M. Israel [no clock change yet] - Parsha In-Depth

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And as always Wed 11P.M. The Ger Series - All issues of the Ger [from Verses in Torah]

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High Definition: A Noahide In Light

Click Here For Class 3 Of The Ger! - The First Ger In Abraham!

Every Wed Night 11 P.M. A new edition of the Ger series

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Also Motzie Shabbos Israel 10 P.M. - Parasha Shavua!

Enjoy The Light and Make Sure To Share Amongst Friends!

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The Universal Shabbat - A Lifetime Of Ger

Parashas Vayikra

History – As Told By The Ger

Rabbi David Katz

Parashas Vayikra opens with an embrace that pulls us directly into the inner chambers of Temple Life, and ultimately is the section of the Torah that is often referred to as The Heart of the Torah, Torat Kohanim, i.e. that which was granted to Abraham from Shem – a revelation of the entire Torah. There are many facets of divine service that take place in the Temple that we had mentioned in the previous Parshiot, mostly pointing to a physical interest, i.e. that which is attractive to the eyes. This week presents an opportunity to take notice of that which is attractive to the ears, namely, that in a largely foreign Temple World, we faintly recognize the “Mincha” – even if it amounts to as much as grasping at straws, simply for the fact that it is in modern vernacular, if not for any other purpose.

Often times in Torah we find words that we recognize when out of context. For example “Kabbalat Shabbat” [service] is sung in Shul to welcome the Shabbos Queen, and the obvious association from the uninitiated will conclude that he is about to enter a mystical state! In actuality, he is accepting the Shabbat, and straightforwardly enough, Kabbalah proper means to accept / receive. One must not however abandon ship when it becomes revealed that the “almost mystical trip into Pardes” was nothing more than another apparent let down on the spiritual front. As one grows in Torah and engages in a proactive pursuit of never losing hope [in these matters], Hashem will provide the necessary means to open one’s eyes to the hidden World that is so painfully revealed before him. The only difficulty is finding the process to develop these obvious revelations into a raging Light that you could have sworn was there, but to much dismay, society has denigrated the Holy into the mundane.

The Torah’s biggest secret perhaps, is that these words like “Kabbalat” [Shabbat], “Torat” [of the Offering], and in our Parsha “Mincah” [Offering] for example, really do merit the apparent Wisdom that they inherently express. The secret is not contained in an external brilliance befitting a Prophet of the Lord, rather quite the opposite – in the childlike labor of “connecting the dots.”

The Ger as we will find out spans and parallels six thousand years of Jewish History, only his topography warrants a unique contour in relation to the Jewish Map. The Ger has a story to tell, and a picture to share; and perhaps it can begin with a question that the Ger would seek to ask: “Mincha (Offering) – is that anything like the Mincha [term] that [most] use in my Shul?” Many will quickly point out that, “No, for the Holy connection you crave is actually far more mundane” i.e. “Mincha” is just a coincidence. Yet to he who dares to connect the dots will be led to the trail of obscurity, only to become saturated within all of time, from the eyes of the Ger, and a perspective of the Temple from the vantage point of the Remnant of Noach. I suppose then all that is left is the proverbial question slightly modified: “Why do we pray Mincha [afternoon prayer] (in) a term that is enigmatically coined from a portion of the Temple Service that seems diametrically opposed [to this highly spiritual nuance that my soul picks up from my disbelief of pure coincidence]? Let’s connect the dots, and look at time, as it was never seen before, except through the heart of the Ger.

Adam was the First Man and was placed in the Garden of Eden by God. That Man sinned, and his progeny would ultimately become Gerim, of which some [Gerim] would become go on to stand at Sinai to receive Divine Instruction, i.e. Torah. This Torah would be “The Story” for all of Mankind, all Gerim past, present, and future, telling about the Creation of Israel and their journey to their Land, while constantly being expressed with undertones of a Divine Plan that would miraculously rectify Adam’s sin; a joint effort by the Children of Israel and the Gerim.

The point of the story that shows the source of schism, takes place between two righteous Men – Abraham and Shem [son of Noach]. Shem was the one who lived in a Torah World, a lone agent, while his family engaged in the World as if it were idolatrous, i.e. not a Jew-ish place. Abraham would then become a breath of fresh air to Shem, as he accepted the Torah, and would go on to illuminate in the World as the World’s first Toshav: A Ger has arrived, and divine schism was now operative.

A very special function took place between Abraham and Shem, in that Abraham became familiar with the Temple Mount, and he would go on to pray to Hashem there, namely in the morning; a tradition was established, not only in prayer, but as this was the future location of the Holy Temple, the Temple Service found its foundation as well.

This prayer exercise was not a one off in Jewish / Ger history, for Isaac and Jacob would each go on to pray there afternoon and evening respectively, and the place would become identified as such until the descent into Egypt. Abraham, Isaac, and Jacob would go down in history as recorded in the Talmud as having developed prayer [on Temple Mount location] that encompasses morning, afternoon, and evening. Yet the Talmud questions, was prayer really developed by these Men, or was it simply because the Service of the Temple incorporated a similar morning, afternoon, and evening service, and thus the prayer times were simply taken from there. The Talmud answers in secretive terms – both! For the Avot prayed and effectively founded the Temple at the same time, thus it becomes a question of the chicken and the egg, and in this case, the Temple and Prayer were instituted by the Avot, the World’s first Gerim.

It is well established that the three prayer times have become entitled “Shacharit” – a reference to morning [literally], “Mincha” – simply named after the Offering of the Temple that took place at the most convenient times for prayer, and “Maariv”  - the evening prayer, another function in the Temple. Thus we find that Mincha is named after the Temple service directly, and Talmud supports this claim that it is called Mincha as a reminder of Elijah who was answered by God with his personal Mincha.

Thus now we have precedent of Prayer, Temple, and Gerim all coming together, and all stemming from Shem. It is at this point of the story that the dots go viral, and six thousand years come into focus, from the viewpoint of the Ger. Behold.

As we know, the story began with Shem and Abraham, but Shem was perhaps the most intimate with Jacob, for it was Jacob who sat for an extended time in the Tents of Shem, i.e. Houses of Study and Prayer. Fast forward to the episode of Billam [Bamidbar 24:22-3; take notice of the Kenites / Jethro associations from hints and context] and his famous Blessing to Israel that is recited in Shul’s every day by the Jewish People, “ How Goodly are your tents o’ Jacob!” Bilaam has acknowledged that the salvation for Israel in the End of Days [as these were blessings for the End of Days] will be their houses of study and prayer that were created by Shem, and as the Midrash will go on to suggest – were defined and conceived by the Gerim, much like how the entire story began by Shem [and Abraham].

The passage by Billam focuses on Jethro [as hinted at by the Kenites, a reference to Jethro by name and to his descendants the Rechabites, a noble family of Gerim in Gerim/Jewish history] and his merit as a Ger Tzedek upon the likes and similarities of Abraham; both being influenced by Shem and his Yeshiva, whereas Bilaam [who was an idolater] takes on the Terach component [of Abraham] thus making a uniform comparison, of which Shem molded the eventual Jewish People and the Jethro – Rechabites “People’s” [All types of Gerim, converts, etc. coming from Shem].

Jethro is promised [in his merit] to behold offspring who will not only outfit the Holy Temple as scribes and scholars, but that they shall eternally cling to the houses of study and prayer, to the extent that these shall be places of refuge and stronghold, to endure future exile, held in common with the Jewish People. It is clear that as expressions of Gerim [prayer and study halls], there was a craftsmanship employed to mold the halls after the likes of the Temple, as the Gerim took part of what was called “Dat Yisrael” – the [engaging] belief of the Torah of Israel. Thus they focused on the study and prayer halls to serve Hashem in this way, and would fortify themselves in a clear service of God while working closely with the prophets and servants of the Temple. Each Ger was his own minister to the concept of, “Hashem is my Rock and my Metzuda” (peak); to this light Aravnah the Ger Tzedek who sold the Temple Mount to David was called “Minister of Metzuda Zion,” showing the positioning of Gerim in the days of entering the Land from the desert.

The Gerim would serve God in this way [of halls and the Temple; offering their expertise and craft, remnants of Shem] until Exile would finally strike the Land, sending the Ten Tribes out to wander, and Hashem Himself would send of his beloved Gerim to the mysterious Mountains of Darkness, where they would ultimately rendezvous with the ten Lost Tribes, just before a prophetic return to the Land in the End of Days; a fulfillment of Balaam’s Blessing. As the wicked Sancheriv scattered Nations to be lost forever [at least as a cohesive unit, i.e. Amalek] the Gerim would know not of such fate, for they were emboldened by their sacred halls and tradition of service [down to the individual and his heart towards Hashem], and rather than being scattered, were moved from place to place [even if they were not aware of the big picture] on account of the Nations’ hated for Israel [which the Gerim apparently clung onto] until having been deemed acceptable by Hashem for redemption [along with the Ten Tribes].

There is an ancient saying, that in the Time of the End, all of the halls of study and prayer will arrive to the Holy Land, along with the building of the Temple. As the simple meaning cannot be that simple in this context, one can’t help but wonder – is this a reference to the Ger? It is uncanny that the halls of the Jewish People today have a structure, one that was premised on a specific and certain intent. Based on The Midrash explanations, the image of the Temple [that they are obviously in] can be easily recognized in today’s religious strata, as a remnant of the Temple from the viewpoint of the Ger - he who sat in observance in those days, as he does today, serving the Lord with Derech Eretz, and in cooperation with the Jewish People.

We sit today towards the end of six thousand years of Jewish/Ger history that dates back to the days of Shem [and Abraham]. The Ger saw Shem, and gazed backwards into the Garden with Adam [as a rectification, the mission of Israel & Torah], took part in the creation of prayer and laying the Temple’s foundations, they paved a path alongside Israel in their halls [fashioned as the Temple in wisdom] while adjoined with the prophets as eternal scribes, all while setting the tone of the Jewish Exile [being now well equipped with halls and creative wisdom] and riding the spiritual inertia that would reduce NASA to drool amidst the precision of God and his handiwork, as his plan drifted into exile.

All of time can be told from the lens of the Ger, and just as the story was created then, our light at the end of this tunnel is poetically similar to when the Jews and Gerim were launched into a foreign orbit. In 1948 [Abraham’s birthday – a similar parallelism to Mincha?] the Israeli State was created out of thin air, and there were suddenly mass Aliyah to the Land. At that time and onwards to 1967 and beyond, how many Righteous Gentiles would awaken to realize that their hearts would bleed Ger and Toshav. The Temple is due to come from God in some way shape or form, and the halls are slated to return. The End is a success in the merit of Torah study and Prayer, and we are to always visualize Zion as rebuilt in our days.

 Six Thousand years will have gone by in Creation, and all that Hashem holds dear to him, as a tool to connect to him, was personally crafted by His Gerim. The process of return has begun, and soon we will have the Temple, halls, and Jews and Gerim [Toshavim] existing in real time as the blueprint of the Ger would suggest.

To look into the Ger, is to literally see Jewish History told, much like Mercury is the Scribe to the Sun’s journey’s [Talmud Shabbos], both making truly remarkable tales within relativity! To solve ancient riddles to the entire proverbial Why’s” – is to simply remember the Ger, and always never forget, for through his eyes, all of time was captured. Let not the word “Ger” be another unrecognized term in the Torah, for all too often we glance over the Torah’s secrets, as the deepest wells of inspiration are passed off as coincidental anomaly , as is often the case in our Parsha with “Mincha.”

If Mincha can tell a portion of its History with the Ger, producing a viable six thousand year saga of exile and redemption, a working understanding of the Torah no less, imagine then what the rest of Creation has to say about its affiliation with the Ger; for as Parashas Vayikra has already made clear through its allusion - a word to the wise…give ear to the Ger, and connect the dots already! But as Shem and Abraham would have it, before getting wrapped up in the Ger, don’t forget to pray Mincha.

 As Always Class In-Depth From Article: Motzie Shabbos 10 P.M. Israel

Parashas Vayikra [please note - Israel has not changed its clocks yet]

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Don't Forget Every Wed - 11 P.M. - The Torah Of The Ger [on-going series]

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Gerim and Jews: Death to Idolatry

Parashas Trumah
Jews and Gerim: Brothers Against Evil
Rabbi David Katz

In Parashas Trumah following the Revelation of Sinai, we are immediately entrusted with the construction of the Tabernacle, the home of the Divine Presence. Amongst the various vessels in the Tabernacle, the Torah makes a special emphasis of the Spices and the Incense Altar. The Vilna Gaon stresses in his work, “Aderet Eliyahu on Shir Hashirim 5:1” that the Torah makes mention of two types [of categories] of spices: Saamim and B’sahmim [בשמים \ סמים]. As with every station of the Holy Temple/Tabernacle, each vessel has the ability to be a source of inspiration or a representation of a deeper allegorical relationship. For example the number “11” is prominent in the Temple, which stands to represent the “Vav and Heh” of Yud Kay Vav Kay, signaling the divinity within the actual standing of the building itself. One must not assume that the Jew – Ger relation is without representation God Forbid, for we see that the B’sahmim / Saamim dynamic quite clearly and accurately detail the intimacy of the Jew and the Ger.

The Torah [and the Talmud] specifies that the clearest distinction between Saamim and B’sahmim [for simplicity, let’s call them “Saa” and “B’sah”] is that Saa is the basic amount of essential spices in the Torah: four while B’sah simply are spices added for smell and other purposes and with a total of seven. It is at this junction that we can easily arrive to an understanding that just as Sah is four, this represents the Jewish People, and the four is a hint of their level of essential attachment to the Kabbalistic level of Malchus [Kingdom] and is synonymous with “Eretz” / Land, which is said to be represented by a “dalet” which in gematria is four. The Noahide/Ger is then seen as the B’sah attribute, and the association with seven is obviously the seven component often ascribed to the Noahide for a myriad of reasons aside from the super obvious Seven Laws of Noah. What comes to a bit of a surprise is that the Noahide takes on the literal meaning [from connotation of letters] of B’sah which can be taken as “Heaven(s)” and as the Vilna Gaon points out, the Ger is rooted in Heaven whereas the Jew takes his place “on Earth.” In layman’s terms: the Jew is rooted in the Land / Malchut / Kingdom [sefirah] – Physical while the Ger is rooted in Heaven / Above Malchut [Yesod] / Foundation [sefirah] – Spiritual. In the end what you have is a perfect harmony amongst the two, with equal components, i.e. physical spiritual – soul and body, just coming from different angles and perspectives.

As was mentioned concerning the Temple/Tabernacle, its construction consisted of a frequent creative usage of the number “eleven.” In fact, the Torah deviates from its normal methods of counting when detailing the schematics of the tabernacle, and in place of a normal “eleven” [echad esre], the more mystical “ashtei esre” is seen in its place; again this is a creative term for eleven, one that signifies “Knowledge” / “Daas”, it is the spiritual source of the Ger, and the Third and Final Temple is largely built around this figure, as it represents the final two letters of Hashem’s Essential Name. However for the discussion relevant here, eleven is seen as a future model of the upper world Atzilus which will expand from ten emanations [sefirot] to eleven; this is the great secret of the “Eleven Spices,” and as explained, they are contained as the union of the four of “Saa” and seven of “B’sah.” With the basic purpose of Saa being the essential four types of spices, and the seven of B’sah being that of an “addition” of seven functioning at least as an elevation of fragrance, the two are destined to join and unite into a mystical blend of eleven, which has its root in Atzilus, the World of Emanation. When seen as the union of Jew and Ger [under the grip of Torah and drawing guidance and inspiration directly from Hashem], the mystical possibilities and imagery take on a new light by the emanation coming from a Torah themed reality taking place in the lower world that mirrors Atzilus, our world, Asiah, the World of action.

The basic tenet of this union is that it is defined by just that – union [yichud in Hebrew]. Whether one wished to paint the picture with imagery as male – female, “Yesod - Malchut”, above and below, etc., the two, although being distinctly different [acting from an imposed and natural schism], serve to become a perfect complement once initiative is taken to repair and sweeten the schism. One could make a case that perhaps their greatest partnership [especially in the scope of the spices] is their joined effort in the eradication of idolatry. For this to be explained, Shir Hashirim and the Vilna Gaon maintain course with consistent vessels and themes, acting as the vehicle that drives this engine that actually repels and eradicates idolatry.

One might think that idolatry has pull over one’s soul, and thus it is an eternal dogfight between Holiness and Impurity to gain sway over people, their souls, and ultimately creation. However this is highly flawed at its onset; God has no equal, and all in the end is very good – evil will return to become good [hence “very good”], thus there must be an entirely different [and much more complex in thought] system. And there is – however we must look not to the obvious, but the revelation in the negative!

The Vilna Gaon makes us aware the impurity has NO power at all over any person or soul. This obviously begs the question then of how evil has room to exist; the answer may be a bit surprising to the uninitiated of Torah – for being without the Ger, impurity gains sway over Man.

As impurity lacks anything of substance, it is the diminishment of a “goodly fragrance within Torah” that drives man to idolatry, thus perceiving Torah as a stench. To put it simply, when Torah is in a flatlander one-dimensional universe, devoid of content, truth, creativity and imagination, life force and mysticism, any vitality and impersonated with hypocrisy, i.e. products of the depths of exile, the Torah will be internalized as having a porous smell; it is as if the soul alerts the body, “not this” [rendering Torah futile]. Once Torah has lost esteem in the eyes of man, it is only then that he can go elsewhere as find satisfaction in the cravings of the body, in efforts to repair the smell. In a sense he trades his soul for the comfort of escaping the odor. Thus the opposite condition would yield an inverse reality, where a goodly aroma will attract people to Torah, allowing idolatry to go the way of the wind.

This brings us to the remedy of the Torah based on the subtle passage of the two types of spices, consisting of the four and seven [seen as Jews and Noahides], who, as we mentioned, when they come together and join forces, produce a divine aroma that reaches the nostrils of God so to speak. Fitting enough, it is the Jewish Noahide alliance in Torah that ends idolatry and pushes evil out of the World, while making an eternal elevation of the Torah, and allowing the Torah to shine amongst men. The only difficulty of course, is doing this, and realizing what this means, and how to unite disparate parts that don’t seem to ever want to fit [in] together.

The Torah was obviously given to the Jewish People at Sinai, and in the Torah the Jews were sanctified amongst Taryag Mitzvot to Love the Ger [and do not taunt the Ger]. In fact, even on a simple reading of the Torah [ironically], if one were to count the Ger references, it may even rival that of air time given to Miriam and Aaron, etc. combined! The process of discovery of these two camps of schism is quite extensive and that of a lifelong journey and commitment in Torah, thus the answer [as we are essentially hinted at of the destination by the numbers within the spices] can be addressed with a nice Kabbalistic point of view from the Ramchal [“1705”] in his work “138 Gates of Wisdom.”

In kabbalah one can see three types of levels in a vessel [in this case, a person, or people]: the soul of souls, the soul/mentality, and the gifts of the individual, character traits. To understand this best in our context, it will work best if viewed backwards and the forwards, as a template of discovery that breeds furthering discovery. We are all different people on Earth, yet we can be broken down to two types of people: Jews and Gerim [and idolaters who are not yet decided where they stand, to be seen in a positive context]. The Jew has a certain tradition and culture ingrained in him from the Torah and direct experience of Sinai, whereas the Ger reached Sinai in a much more complicated and metaphysical fashion, and thus has an entirely different culture and way of being; each has his own Derech Eretz, proper code of conduct.

These two particular camps, while not necessarily existing within stereotype have expressions from the soul that cater to the unique experiences that each will be compelled to take, even if under the pretense of free will. This is schism at its highest, almost as if in competition; not to see who is champion, but to witness one’s own survival, while the one in opposition is not even aware of a struggle.

The reason for schism is the very fact that the two are just that: two – who are destined to function as one, while remaining with the original identity; schism, for the sake of repairing and sweetening schism. These souls are said to garment different places of what is called, “the soul of souls” – where all is one; the primal life force of Creation, i.e. revelation of God. The Torah’s secret, is that underneath all relevant Torah that a Noahide may find appealing, or a Jew may feel compelled to learn, is a consistent theme of Love, Brotherhood, achdut, etc. Point being, the two really are one, they just find individuality once the soul, mentality, traits, etc. are thrust into action.

In the end, you do in fact have two people, with different Lands, different Laws, different everything in the ultimate sense, a real schism, one that not only seeks to be repaired, but is destined to find repair, for the Torah is very good!

Both Jews and Gerim have had their bouts with idolatry, evil, disobedience, etc., yet the two possess the power of fragrance to repel idolatry, evil, and impurity off of reality’s map permanently. Just as the spices are allegorically able to contain the kashrut and authenticity of Torah, the Jew and the Ger and their mystical union of ashtei esre [eleven] are perceived and expected to join into union, one that will not only rid the world of evil attraction, but will glorify the Torah in unity that Earth will finally be able to perceive all unity. Whether it be male –female, Hakadosh Baruch Hu – Shechinah, Yesod – Malchut, all two’s becoming one, only the Jew and the Ger shall be so unique and full of life, here in the World of Action, to find the right chemistry, to form a fragrance, that will pull us all into Gan Eden; a real Tikkun Olam, by Tikkun Adam. 

Class On Parshas Trumah Motzie Shabbat 10 P.M. Israel

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The Eagle Has Landed: Siyum of Shir HaShirim

B' Zchus Galia bas Polina:


Click Here For Shir HaShirim Vilna Gaon Chapter 8 Verses 9 10 11!


Click Here For Shir HaShirim Vilna Gaon Chapter 8 Verses 12 13 14 - Siyum of The Sefer!



Coming Soon: 
DVD that contains the entire series of lectures of Shir HaShirim Vilna Gaon by Rabbi David Katz
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Small in the Face of God - Oy Moshiach!

Click Here For Newest Shir HaShirim Vilna Gaon Chapter 8 Verse 8!

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Torah! Cha - Cha - Cha!

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Election Day Looms: Spark of Yosef -or- Revealing Armilos

Election Bibi is imminently looming. The only question with Bib's, is to which ruach does he prefer to sway his Messianism: to the side of good, a spark of Torah or to the side of evil, a manifestation of Armilos mamash.

Israel and her Zionism has one dimension that is head and shoulders above the rest; in Israel everyone who belongs here matters, and can matter to no end. Much like the Borg of Star Trek, it ironically allows anyone to come aboard, not fearing an alien threat, but to the contrary, it welcomes the challenge.

With this philosophy everyone who rises in Israel by the breath of God, impacts the State, and this impact can ultimately impact the World. With creators of the State, such as Ben Gurion and cronies, the state is forever being formed, while incorporating transcending and including holons of its very fabric.

Every once in a while, as the State morphs into the conglomerate that we know it of today [and hence it will continue to crystalize, something unique to this "blend of Judaism", making it a fit arena, despite its level of treif. bad light =bad kli, while good light = change kli into new kli] we find a religious spark that makes the machine go haywire. But again, by its very design, it must incorporate the "virus."

The holy virus into the meat called Israel I believe began with Rav Kook, to whom the Jewish of the Jewish State of Israel he is solely responsible for. Thus to be consistent from then on, Israel is forever Jewish, such is the animal called Zionism, i.e. he merited by his Lishma belonging to be an eternal influence, bringing the Light of Moshiach into the World through Zionism, albeit one of a serious Tumah, much like a real Para Adumah.

After Rav Kook we saw Meir Kahane influence a further development into Israel. If anyone altered Israel with a spiritual earthquake it is him! The greatest gift he bestowed [much like Rav Kook in this dynamic] was the implementation of Moshiach ben Yosef into the fabric of Israel. This was a death blwo to Israel and her Tumah, for with MBY Israel now had a spark of Kedusha into it, a form of Golum almost. Kahane was right they say, where he was the most right, was that MBY was coming into creation slowly slowly, showing the Israel Dream was becoming a beacon of Redemption. This, many thought before, but now it could be believed even more. Then he died - very Yosef-esque!

To continue this thread, and into our current matzav, is the hero Yoni Netanyahu. he would further cultivate by his very being, MBY into Israeli psyche, to the extent that Bibi openly says that it is Yoni's blood that drives him and fuels his anger. It is not a coincidence that Pollard's name is Yonatan, as MBY is relative to this name, going back to King David and Yonatan.

Bibi is treif Erev Rav lets get that straight. He is a glorified jailer, but to whom? The spark of Ben Yosef is becoming tangible and I believe Yoni was the last with that spark, and it drives Bibi into his Messianic grandeur, to which if you read between the lines, Bibi expresses the scenario, again, if we read Bibi. To put it bluntly, Yoni boils Bibi's blood. Bibi decides if its Kosher or trief - God help us all.

So here is Bibi, the Head of State, and he must make a choice, however this choice has come to him in a  very intimate setting. He must choose to bring the spark of MBY further into creation, until it reaches MBD, or does he siphon the Ko-ach for himself, robbing Hashem of this light, for his personal gain. This tresspassing would constitute being Armilos mamash.

Thus he has a choice, one that ironically is being issued by his own blood, literally. To allow Geulah to develop according to God's will, and therefore facilitate MBY in further manifestation, or attempt to "eat the internal spark" [nogah - chashmal - spark, derech klippah] and thereby materialize Armilos. If he chooses Armilos, he perpetuates MBY and his death by the hands of Armilos, of which MBD is certainly nearby, as the Gra says, "Yehuda saves Yosef." For Bibi the choice couldn't be any closer to home - on every front! His choices will fashion reality, Geulah, and the State. He can either help MBY do his job, and be remembered as a good guy in history, or he can rob for his fame and claim the title of Armilos and help destroy Israel.

Whatever he chooses, he is involved with the sage of MBY, and it will live on with or without Armilos. The State will be affected for all of time no matter what; but Bibi can be a positive change and liberation for MBY, as opposed to his death much like Kahane suffered. I think Bibi will choose Armilos, as is predicted. With that said, Israel is headed for Armilos waters, the spark of MBY will further manifest, and the next arena will be born.

From Kook, to Kahane, to Yoni, to the next spark; eventually MBY will join forces with MBD. Until then we play out these little gilgul games with sparks, vessels, and souls. Let's hope Bibi recognizes this spark and where it comes from. He must realize it is not his, for he has no merit; but he can do a great tovah for it, through acting on its behalf, and allowing for the Final Redeemer to come forward, MBD. If he misses the mark, he will go down as prime operative of the Other Side.

One day, MBY will come, and the State will be butel to God. Until then the treifah zach continues, going through one spark of MBY at a time. The only question left is an age old question - Until When?!

Bibi faces election, one that he secured; he revealed his hand at the same time. Now its for real, much like Obama over there. The plan is: win the election, and then implement. Will Bibi play Obamanamics 2.0: "the best way to destroy a state is to be negligent to the point of internal decay and destruction" - Obama's mastery, or will he realize that he must act, and that this whole spark is about activity! - thereby saving Israel.

The job is probably only for the Messiah; thus we know the drill. In the meantime, election looms. D-day looms. Thank God there is a Moshiach to get us out of this, and as a person rather than a spark, we wait under the hands of God, not some guy named Bibi. The real Man has a role to fill, one that began with Rav Kook, and has been developing through Israel's Life post '48. It would seem the job is ready to be filled, and that's what this is all about. When the Sitra Achra is ready, then the side of Holiness is as well. And for that it is as Jeremiah says: "There is Hope for your End."

JPost.com:

In his statement to the nation Wednesday night announcing the acceptance of a cease-fire deal with Hamas in the south, Prime Minister Binyamin Netanyahu effectively ended an eight-day military campaign and began an election one.

And the words he chose to tell the nation that the fighting with Hamas has – at least temporarily – ended, also foreshadowed what will be the theme of his campaign: providing security while retaining international support and avoiding an all out war.

When Netanyahu opened the winter session of the Knesset in October by calling for new elections, he stressed that during his tenure security had been restored to Israel as far fewer rockets fell, and far fewer Israelis were killed by terrorism, than under his immediate predecessors.

Further, he stressed, in the seven-and-a-half years total that he has served as prime minister, both during his first term and his second, the nation did not march off to war.

By agreeing to a cease-fire, Netanyahu kept this record intact, and it is a record that flies squarely in the face of the perception held of him by many abroad as a reckless warmonger with an impatient trigger finger.

But that perception is not born of reality, nor the one he wants to take into the campaign. Tough but responsible, yes; Dirty Harry with the Middle East’s most powerful army, definitely not.

“Since its establishment, the State of Israel has faced complex challenges in the Middle East, and in recent years we have all seen how that complexity has increased a great deal,” Netanyahu said Wednesday night.

“Under these conditions we need to steer the ship of state responsibly and with wisdom and must take into account numerous considerations, both military and diplomatic ones. That is how a responsible government acts, and that is how we acted this time as well. We employed military might along with diplomatic judgment.”

And there is the likely theme of his campaign – military might with diplomatic prudence, restoring quiet, albeit temporarily, while retaining international legitimacy.

His statement Wednesday night was also punctuated with praise for US President Barack Obama’s unwavering support, a sentiment surely heartfelt. It is also a sentiment that he wants the electorate to hear just two months before an election: “I can, and do, work with the US president effectively.”

The cease-fire that went into effect Wednesday night, putting an end to the latest round of fighting, will be met in the country with a mixture of relief and anxiety.

The relief is the fact that it will put an end to a dreadful week in which six Israelis were killed, hundreds wounded, a million people were confined to a few seconds from their bomb shelters, and millions more carried on with their lives under the threat of a rocket landing on their car, home or kids’ school. At times like these, a return to routine seems blessed.

The anxiety is because of a widespread recognition that this cease-fire is just the temporary lull before the next round. Operation Cast Lead bought a degree of deterrence and quiet for four years. The hope is that Operation Pillar of Defense will have done the same.

Netanyahu had a difficult tightrope to walk so soon before the election. On the one hand, he needed to restore a modicum of security to his citizens. On the other hand, he did not want – just weeks before the vote – to risk a full-fledged war that could easily sour and be used against him.

In a mere two months, the public will determine whether he succeeded in that task.

כ''כהן צדק ?? - דרך רמז

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