Monday, August 5, 2013

The Two Who Finally Came Together



Parashas Re'eh








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



Click Here For Link To Article!





Finding Emes










  • The Bread of the Ger
  • ALL the Mitzvot
  • Torat Eretz Yisrael
  • Ramban - Explaining Gerim
  • Chassidus of the Ger
  • Learning - Essence of All
  • etc.

Click Here For Article Link!












  







  • David The Ger
  • Tehillim 119:19
  • David in Atzilus
  • The Ger, King David
  • The Mitzvot, The Ger, The King
  • Nefesh HaSechel, David, The Ger
  • Chomer Against The Divine
  • etc.







Friday, August 2, 2013

Torah of My Father - An Ode To K&K Gourmet Meats: The Meat of the Ger






        Parashas Re’eh
        Along With The Bread and Wine – The Meat Is On The Table
        Rabbi David Katz

In Memory of my Father ליב בן נחמן הכהן – he probably knew this Parasha better than anyone; as a true Kohen, he owned a Meat Factory still in existence today. May he merit to learn the Emes of Meat from the Mouth of the Rosh Yeshiva Shel Maaleh and may this be in merit for that endeavor as an elevation of his Soul in Gan Eden.

**Note: Read the sentences first without brackets [ ] and upon completion of sentence re-read with brackets, for easiest flow and comprehension. I think you will find the bracketed information quite helpful in gaining a 3-D model of what is being taught. Enjoy!

Parashas Re’eh is particularly fascinating when seen in the residual light that [hopefully] still emanates from last week’s Parasha “Eikev.” As last week the Zohar honed in on the essence of the Parsha with its precision focus upon “small matters” such as the Ger, and his association with bread [and due to the highly Kabbalistic teachings from the Zohar, the Parasha can be properly compared to wine, which is synonymous with “sod” /”secret” of Torah, as seen by their common gematria/numerical value – 70] and garment, this week brings apparent completion to the conceptual “set table” [the concept of Torah/Halacha being complete and ready for practice, is to make it as a |Shulchan Aruch – “a set table”] and effortlessly it seems intertwines “meat” [and the concept of] with every step forward, from the Parasha’s beginning, and onwards until the Parasha finishes where it began – with a Blessing [and a curse]. It is surprisingly vivid for the mind to witness the simple yet deep conclusion of the Parasha, being summarized that the Blessing you seek must not be held against you; and this is none other than the finishing touch to God’s table, the Meat – a proverbial [and actual] altar to the Lord.

The scope of this potential breakthrough in revelation on a halachic level is immense, and when one applies “Chassidus” [inner most realm of Torah; conclusions drawn from combining Torah angles; the inner dimension of Torah that identifies as the natural mind (sechel) of the Ger] into the fabric, the Parasha [and the Torah all the more so] absolutely enter(s) the realm of Absolute Knowledge, and awareness of nothing but Pure Truth.  On a very oversimplified level, the Parasha seems to equate [as One “Face of Torah” from the famed “70 Faces of Torah”] that the entire Torah can be seen from a perspective of “meat” and our relationship with it. In fact, from this view of meat in the “positive”, one can conclude [i.e. the impression of meat on the whole Torah “Lefi Pshuto” – “to understand the intent of the written from a basis of the non-written”] that its negative [non-emotional; in terms of positive –negative relationships in science] would explain the entire Torah, as the premise of the Book of Devarim - keeping pace with its goal of Torah – reiteration. In essence, the Torah was opened last week with Bread, as the appetizer [Kiddush and HaMotzie], and now we are ready for the Festive Meal [the whole Seudah].

In one sense we can compare the Torah through its first rendition the Torah of Shem, he who brought out Bread and Wine, to a “People” like Abraham – the Ger Toshav. By Mishna Torah, we are served the Meat, a second time through, as this becomes elevated into the essential Torah of Moses; interestingly enough, when Shem brings out Bread and Wine to Abraham [Bereishit Ch. 14], the end letters to the words “King of Salem Brought Out” – has each end letter with a “Mem”, “Shin”, and “Heh”, together forming “Moshe.”  Thus last week in Eikev we found the Ger [as in Moses’ Name “בשגם” (as hinted at by same gematria), it hints to Bereishit – Shem – Ger – and Moshiach], and as he was compared to Bread, the Torah’s Essential Light was exposed through its mitzvah equivalent of the Ger, as King David says, [The. 119:19] “I am a Ger”; King David illustrates how this contains the entire Torah]. This week we are urged to go a little bit deeper and experience the essence as meat, and once again for proper context, the Torah [of Moshe] paints its picture with the Ger, and as per its Universal message, it is in proximity of a Mitzvah that absorbs the Jewish People and the Gerim. From this point forward, it would be fitting to say, “Welcome to the world of the Ger,” and better yet, “welcome to the Torah of Life.”

To make matters short and concise [and within definite scope of the Parasha context], the Parasha illustrates what is perhaps the greatest distinction of a Ger [Toshav] as a non-inclusion of a Ger Gamor [convert], and yet how many people make the mistake of locating the “Ger” of our Parasha, then out of haste and ignorance continue to mislabel him as a convert.  I am referring to Devarim 14:21, “You shall not eat any carcass; to the Ger who is in your cities shall you give it that he may eat it, or sell it to a gentile, for you are a Holy People to Hashem, Your God; do not cook a kid in its mother’s milk.” This one verse in the Torah is the entire basis of everything known about the Ger, and has a macro potential to encompass the entire Torah; weigh in all of the other meat references,  and should be clear that Moses has [re]encapsulated the entire Torah [again] right before our eyes. The mission statement from this verse should be the need to look up the material with a deeper perspective in mind, in this case to weigh in the meat factor. Imagine the tragedy that befalls the people who carelessly call this Ger a convert; that is to say that a Jew eats non-Kosher Meat, the Ger [Toshav…] then does not exist. Woe be the one who does not show Love for the Ger, for Hashem Loves the Ger, and you should Love the Ger.

The basic premise of the verse, [and that is a gross understatement] is that the Ger [non-convert without exception] has removed himself from the status of being of the Nations [goyim in the slang sense] and is a [4th type of] Israelite [joining Priests, Levites, and Israelites – he is the Righteous Ger, hence why Gerim are called Ger Tzedek – philosophically (taken in the literal sense, devoid of halachic weight; the 4-headed Hebrew Letter Shin – limud of Chassidus in Torah]; he is categorically NOT the Nachri, of whom the verse speaks about next, and the Jewish people are commanded to sell [carcass] the meat to him, while giving it to the Ger. It is forbidden to receive a gift from the Nachri [who is deemed steeped in idolatry] and Torah does not condone the relationship between Jews and the Nachri. On the flip side of things, the Jew and the Ger have the exact opposite type of relationship; this is called “Mitzvah Le’Chiyuso” [a command to give to the Ger vitality in physicality and spirituality].

It is at this point, the Torah expands in every direction for the Ger Toshav, and every option he has to walk the path of righteousness.  He may choose to focus on “no other Gods” [incorporating the maximum of the “negative”], or choose to remain a classic Noahide, while some may even take on the whole Torah, mimicking the ancient Gerim who came before him, whose legacy is told to “stand at Sinai”; just as those in the past stood there, he loads his potential offspring to “return there” as well.  The common thread amongst all three types of Gerim [Avodah Zara 64b] is the need to eat non-kosher meat, as spoken of in Parashas Re’eh.

The Parasha is all about meat, and the major mitzvah of the Parasha [with the Ger] is also about meat being handled properly.  The generalization to these matters are two-fold: there is meat, and then there is the Torah of meat. It is thought that all of Man’s service of God and perceptions of this World can be reduced to how we incorporate meat into our lives.  One avenue is top take no caution with meat, yet the Torah warns [the sons of Noah] that was the Path to the Flood; hence “don’t eat the Limb of a Live Animal” was instituted to curb the sensation. Yet this comes with caution as well, as evidenced by the very next warning in the Torah – to not spill the blood of Man [which is another (more serious obviously) form of meat and blood]. By the “Taryag” commandments [613] Hashem illustrates the “Torah of Meat” in our Parasha, and Moses has successfully shown that the whole Torah can be different angles of perception of meat in proper context. The goal as always, is the repair of Adam, and Noah’s commands, were to help rectify that equation; with the advent of Shem, Abraham, Sinai, etc. this would become a guarantee - a guarantee at least from one perspective, in the proper sensitivity for meat and all associated with it.

The Ger is cautioned that while he may incorporate even all the Commandments of the Torah, he must save the consumption of non-carcass meat as his last Torah fulfillment. In basic terms, when the meat stops, the Torah begins, and per force this is the proper order of progression. Meat serves as the basis of all Spiritual matters governing the Ger and the Jew [together] – for it is at the very least, the conceptual bridge that expresses itself as a universal language between not just these two peoples, but all peoples.

Meat is the language that we have to speak with God, as there is no greater line of communication in the World, than the function of the Altar within the Holy Temple. [Even as Man communicates this way, so too does the rest of the Universe operate on these terms, concepts, and principles.] The Ger thus is the elected one by God to represent the point of where the Halacha not only starts [with meat], but he also ushers in the beginning of the realm towards the infinite, in opening the door to Chassidut based on pure Torah Commandments. From here we delve into what is meat, what is the nature of the Temple, what is the Ger, what is a Jew, even what is Life and God – all based on perceptions of Meat.

In a World where the Ger’s Torah is the most objective view from the point of the lowest common denominator, and now through Eikev and Re’eh, we have reached the DNA of existence in the investigation of the seemingly simple and overlooked elements of Life in Bread and Meat. Perhaps the only way we will ever know what Bread and Meat really are, and have answers to such matters as “will Meat be in the Third Temple,” etc. is when the Jews will finally realize that they have a tremendous gift of God, in a Torah that allows them to properly eat Meat, and thus giving them the merit to give it to a Ger. This may sound like a Beis Hamikdash reality with Offerings and Olah’s up in fire to the pleasing of God by the hands of Jews and Gerim; so what will it take to simply give Meat to a Ger – and finally allow the Hidden Light of Creation to pour out of eons of closed-door-syndrome! It is not that hard, to just stop calling the Ger in Re’eh a convert, look up the ramifications as such, acknowledge the Truth that is now readily available, and the sky is the limit.  


Who would have thought that the secrets of Creation could be found in Meat? And then one should surely remember, Sechel is a Ger in this World, and that the Torah was written of words of the Gerim [Zohar BeHalaloscha]. As the Simple Son of Passover said, “what is this?” – in context and understood as a True Jacob, an Ish Tam [Simple meaning of having known the Truth] – it is my presumption that the Ger knows all too well what meat is, and is willing to serve with Chassidic undertone; the question that remains, will there ever be someone simple enough to ask? Maybe not, because the Gerim already are, and as the parable goes, if a tree falls in the forest, and there is no one there to hear it, does it still make a sound? God Loves the Gerim, and so should you.




Don't Miss Audio Shiur Motzie Shabbos 11 P.M. [Tzfat Time]

Thursday, August 1, 2013

Chasidei Umot HaOlam Live






"He who saves one life... it as if he saves an entire universe..." Talmud Sanhedrin 4:5

Since 1953 Yad VaShem in Jerusalem has been charged with the task of perpetuating the memory of the Holocaust and its victims. As part of that mission Yad VaShem researches accounts of individuals -- the Righteous Among the Nations -- who, at great risk to their own lives, helped Jews escape the Nazi dragnet during WWII. To date Yad Vashem has honored over 20,000 individuals who saved their Jewish neighbors and friends and, oftentimes, perfect strangers.

In 1965 Yad Vashem honored a Polish woman, Irena Sendler, who had saved, according to historians, over 3000 Jews between the years 1939 and 1943. Following her award ceremony Sendler returned to Warsaw where the story of her activities was almost forgotten until it was revived by a group of Uniontown Kansas schoolgirls in 1999. The girls were researching the Holocaust for their social studies class and stumbled across the bare backbones of Sendler's life. They adopted the project and spent a massive amount of time researching it until, in 2003, they traveled to Poland to meet and interview the then-93-year-old Sendler.

The girls' work got them funding from Jewish philanthropist Lowell Milken allowing them to create a wide-ranging project that includes a book, a website and a performance of Sendler's life and her actions during WWII on behalf of thousands of Jewish lives.

Sendler was a young Polish social worker in 1939 when the war broke out. She watched the Nazis begin their persecutions of the Jews and joined with her friends in the Polish underground to help Jews procure false documents that would allow them to blend into the Polish society. When the Nazis closed off the Warsaw ghetto in November 1940, interning over 400,000 Jews within the 3.4 square mile perimeter, she herself obtained forged documents that would allow her to enter the ghetto freely.

Sendler crossed into the ghetto daily -- sometimes several times a day -- in the guise of a nurse who specialized in infectious diseases. She began to smuggle street orphans out of the ghetto and, as the conditions in the ghetto worsened, she approached parents and tried to convince them to let her take their children out of the ghetto.

Sendler was traumatized by those interactions. "I talked the mothers out of their children" she said during an interview that was conducted over half a century after the events. "Those scenes over whether to give a child away were heart-rending. Sometimes, they wouldn't give me the child. Their first question was, 'What guarantee is there that the child will live?' I said, 'None. I don't even know if I will get out of the ghetto alive today."

Sendler smuggled many of the children out of the ghetto under her tram seat. Others were sedated and hidden in luggage or toolboxes or even in carts that had piles of garbage or baking dogs on top of them to distract the German guards. Zagota members led some of the older children out through the sewer pipes that ran underneath the city. All in all historians believe that Irena Sendler and her comrades successfully smuggled over 2500 children out of the ghetto.

Once the children reached the safety of the other side of the ghetto walls they needed forged documents and hiding places. Sendler saw to these details and made sure that the children knew Catholic prayers and liturgy so that they could blend in with their new non-Jewish environment. Many of the children were sent to orphanages and convents while others were hidden with sympathetic families. Sendler recorded all of the children's names, along with their hiding places, on pieces of tissue paper which she hid in glass jars that were buried in her yard.

In October of 1943 Sendler was arrested and taken to the notorious Pawiak prison. The Nazis questioned her, breaking both of her legs during the interrogations, but Sendler did not divulge any information about her children or about her fellow Zagota members. The Germans scheduled her for execution but her Zagota friends managed to bribe a German and Sendler was able to flee the prison moments before her scheduled execution. She lived out the rest of the war in hiding.   



Laurie Rappeport made aliyah to Safed, Israel 30 years ago from Detroit. She works in the field of education, utilizing different forms of formal and informal educational models for young Jewish learners of all ages. Laurie is also involved in a wide range of projects which are aimed at bringing visitors to Safed to enjoy the religious, historical, cultural and artistic sites and experiences that the city has to offer.


Tzfat

Wednesday, July 31, 2013

Bringing The House of Sheker Down




They found King Richard III in a parking lot; he was found in a tomb that contained another tomb, sealed in lead. They must take caution to preserve the inner contents. It should also be noted that the locale was of the Grey Friars - which in my language means some kind of Templar stuff. When you do the research on that genre, it usually ends up with yushka pushers, Grail babble, etc.
I sincerely hope that what they find [assuming its a loaded kever] brings down the sheker house of cards, ending traifa religion, and allow Judah to take his stand once and for all.


YahooNews:



King Richard III's rediscovered resting place is turning out more mysteries this summer. Excavators finally lifted the heavy lid of a medieval stone coffin found at the site in Leicester, England, only to reveal another lead coffin inside.

The "coffin-within-a-coffin" is thought to have been sealed in the 13th or 14th century — more than 100 years before Richard, an infamous English king slain in battle, received his hasty burial in 1485.

The team of archaeologists from the University of Leicester thinks this grave in the Grey Friars monastery might contain one of the friary's founders or a medieval knight. [Gallery: In Search of the Grave of Richard III]

"The inner coffin is likely to contain a high-status burial — though we don't currently know who it contains," reads a statement from the university.

The outer stone coffin measures about 7 feet (2.1 meters) long and 2 feet (0.6 meters) wide at the head and 1 foot (0.3 meters) at the feet. Eight people were needed to remove its lid.

Richard III's facial rebuildPlay video."Richard III's facial rebuild The lead funerary box inside has been carried off to the university, where researchers will conduct tests to determine the safest way to open it without damaging the remains. But so far, they've been able to get a look at the feet through a hole in the bottom of the inner coffin.

The archaeologists suspect the grave may belong to one of Grey Friar's founders: Peter Swynsfeld, who died in 1272, or William of Nottingham, who died in 1330. Records also suggest "a knight called Mutton, sometime mayor of Leicester," was buried at the site. This name may refer to the 14th-century knight Sir William de Moton of Peckleton, who died between 1356 and 1362, the researchers say.

"None of us in the team have ever seen a lead coffin within a stone coffin before," archaeologist Mathew Morris, the Grey Friars site director, said in a statement. "We will now need to work out how to open it safely, as we don't want to damage the contents when we are opening the lid."

Richard III, the last king of the House of York, reigned from 1483 until 1485, when he was killed in battle during the War of Roses. He received a quick burial at the Grey Friars monastery in Leicester as his defeater, Henry Tudor, ascended to the throne.

Richard's rise to power was controversial. His two young nephews, who had a claim to the throne, vanished from the Tower of London shortly before Richard became king, leading to rumors that he had them killed. After his death, Richard was demonized by the Tudor dynasty and his reputation as a power-hungry, muderous hunchback was cemented in William Shakespeare's play "Richard III." Meanwhile, Grey Friars was destroyed in the 16th century during the Protestant Reformation, and its ruins became somewhat lost to history.

What lies beneathPlay video."What lies beneath Setting out to find the lost king, archaeologists started digging beneath a parking lot in Leicester last summer where they believed they would find Grey Friars. They soon uncovered the remains of the monastery and a battle-ravaged skeleton that was later confirmed through a DNA analysis to be that of Richard III.

In an effort to learn more about the church where Richard was buried — as well as the other people buried alongside him — a fresh dig at the site began in early July.

A King Richard III visitor center is being built at the site and arrangements are being made to reinter the king's bones. The Cathedral of Leicester recently unveiled its $1.5 million (£1 million) plan to rebury the monarch in a new raised tomb inside the church, with a week of celebrations leading up to the reinterment.


...so what's in there??





Friday, July 26, 2013

Which Ger Are You?





 Parashas Eikev
 Torat Moshe In Motion – Understanding [The Mitzvah] Chok
 Rabbi David Katz

                                                                       Introduction
*Sefer Devarim has reached the Chazakah [est. pattern] of truly being “Mishna Torah" [repetition of entire Torah]; with that in mind, we will now resume and accentuate Torat Moshe within context of Chok – Shem – and Ger, following the mystical name of Moses, “בשג''ם” – Bereishit, Shem, Ger, Moshe-Moshiach. The Oral shiur will emphasize Torat Moshe in motion with the impetus of the Ger. In plain terms we will explore and introduce [in class] the negative and positive concepts that weigh into Torat Moshe – with direct implications of the Ger, and his naturally objective view of the Universe. Ultimately in this Parsha, the roles of the Jew and Ger in the negative and positive are defined; the results are Tachlis Geulah and Hedvah of achieving the Victory of God in completing the “Mitzvah” – the command given that takes place on the Land and liberates Mankind.


**Special Note, the article employs the terms negative [in relation to positive]; think in magnetic terms, as opposed to emotional state. The negative is that which is there, but not seen or heard, it can only be felt, and is therefore truly the most positive and most poured out from the heart of God. This should be realized as the highest term of endearment, to speak that which can’t be spoken, it is just understood, and praiseworthy is he who need no longer be told in these matters, for his heart is inclined to listen even before being called upon. Welcome to the Torah of Shem finding its way into Torat Moshe derech HaGer.


In Parashas Eikev we encounter an old theme of the Love the Ger / Don’t Taunt the Ger; only this time we are ready to take it to the next level, and fully understand how it relates to the Ger– non convert as well, this time in the negative. As we render its meaning with absolute certainty that the Torat Moshe speaks here not only of the convert, a truly deeper and appreciative Simple Understanding jumps off of the page, and leaves us with the Chassidut of the Mitzvah [The sweet understanding, i.e. the mysterious 5th level that emerges from “Pardes,” (4 levels of exegesis) as begun with its latest incarnation from the Baal Shem Tov, yet extends as far back as the Ancient Days as well.] that is astoundingly simple, in that it was there staring at us the entire time. The amazing revelation is that Torat Moshe is littered amongst the writings of the last 2000 years [of Moshiach]; the final generations’ task is to gather and unify once ready for “public reading.”

To paraphrase 10:18-19: “Love the Ger – to give him garment and bread….love him and do not taunt him [a blemish in you, to him, do not raise issue] – for you were Gerim in Egypt” - once thought to be specific to the convert, the Ramban [combined with Rashi] comes to illuminate that this was true to the Ger non-convert [expressed/included in the “negative” (non-revealed)] as well, a tradition that dates back to the beginning. The amazing aspect to the Torat HaGer, is that when God speaks, there are those that listen [which the parsha stresses, when we hearken to his Voice, the initiative of the Torah is met (9:23)], and our Parsha is no exception with the Commentary of the Ramban, who takes up the plight of the Ger, explaining in revealed terms that match the will of God, proving that God’s Word is indeed victorious despite attempts of perceived sabotage. The Torah of Moses knows not of something truly foreign to God, thus making it truly reminiscent of the Torah of Shem before him.

Ramban makes special emphasis of the phrase “for you were strangers in the Land of Egypt” as the impetus in understanding the core issue latent within Loving the Ger. One should keep in mind, that the words of the Ramban, as they are illuminated, have been protected from seizure, for the negative nature of the Ger has safeguarded the Light upon the Ger, as none realize the dual nature of the context within. However once the negative turns into a revelation [revealed positive; the Ger non-convert DOES EXIST], the verse must be explained in a way that meets his standards to qualify as an eternally true teaching, one worthy of Torat Moshe. Perhaps the ingredients that make Ramban and Rashi two of the greatest Commentators of all time, is their combined efforts in expressing Torat Moshe in terms of this opportunity to Love the Ger, even in a non-convert arena.

To begin matters in the simplest way possible, it should be noted that the Ramban directs the reader to his commentary in Shemos 22:20 which he renders as identical in terms of explanation; this happens to be Parashas Mishpatim, where the Ramban is also on record as issuing that the 7th Noahide Mitzvah of establishing Courts. He states that this is also 100% a command incumbent upon Israel, and that the Gerim are to work in partnership in these matters, while making learning appropriate Torah the highest priority for both parties, each for his own way. [Our Parsha says that learning is the essence of the path of Israel to secure victory in the Command, and the Ger only develops his commitments from developed scholarship beyond the traditional scope of his return process.] Once the Ramban gives the background [revealed negative to magnify the positive], his law-based explanation yields to tremendous Chassidut; sweet Torah from the heart of God that develops one into a devout adherent to God’s Will.

To make matters simple, I will outline the thought process to understand the Mitzvah in clear terms [of Loving the Ger]:

·        
Rashi: To Love the Ger is to not make known your blemish that is within him for the sake making ill of him [the Ger].
·        
Ramban: 1st acknowledges Rashi [which is the basis for the Chassidut – Torah of piety that comes from the heart and is developed from the deepest channels of Torah’s Hedva where one is One with God.]
·        
Ramban explains the nature of “you were strangers in Egypt”; this was a temporary condition as Gerim.
·        The loaded issue with Ramban is always in mind, ”don’t taunt the Ger.”
·        
God saw Israel [as Gerim] had no salvation in sight.
·        
Every Ger only has Hashem to turn to, and every Ger is a part of the Job program, i.e. it isn’t easy to be a Ger.
·        
The Ger will and does cry out to God whenever God desires to hear from the Ger, David said, “I am a Ger.”
·        
God always will then have Mercy on the Ger and redeem him.
·        
Redemption and Gerim come in several ways: some are permanent Gerim, some aren’t, and some are redeemed only from Mercy, while some are redeemed with an additional merit; in Israel’s case that was the case [merit] as having merit of Abraham, Isaac, and Jacob in the literal sense.

·        
The Mitzvah of Loving the Ger is thus, “Love the Ger” – “do not raise issue with his ‘blemish’ i.e. his Ger-ness”; that is to say, “I was redeemed by my merit and God’s Mercy” whereas you were redeemed by Mercy. This is taunting the Ger, and for that God states 46 times, “Love the Ger, for I love the Ger, and thus you should too.” [the 46 references are in similar warnings throughout Torah]


The Ramban has now explained in the clearest terms that the Ger non-convert in here in the negative, and finally explained in the positive. With understanding the proper reading of the text [i.e. Egypt in context], we see that God has many types of Gerim, Loves them all, redeems them all, etc. All Gerim are unique and are Loved by God and we are commanded to join in this Mitzvah, as it is a major part of the Mitzvah that contains the essential message of the Torat Moshe that brings redemption to the World.

The Ramban shows how learning the appropriate Torah is a major step in that direction and brings one’s heart to commitment and Hedvah in doing His will. Now like never before, do we see Torat Moshe in action, witness the Light of Chok [hard to grasp law], and are finally able to participate in Moshe’s message of how to come into the Land, possess it, and build His Temple for Universal Hedvah. Suddenly the Book of Law has found itself as a source of Philosophy and Chassidut by the basic task of Torah, in the nudge from above to tighten up learning skills, and encourage Learning the proper mechanics, tools, and intentions. In short, one could summarize that Torat Shem brings one to Torat Moshe, and allows us to know Torah Hashem Temimah [perfect].

From this angle, the Chassidut is off the charts, from the negative of Hashem’s “taunt” of the Jew in reminding him of his Ger status [We said not to taunt! – God warns in the negative, as he does with all Gerim, i.e. don’t become apostate and go back to Egypt! This is the focus of the entire Parsha in hindsight, thus turning the negative into a positive. One could say that is yet another fractal of the entire Torah.], ranging to the warning of not to compare one’s Ger status as a competition. The Ger in all of us is our definition of our relationship with God, whether in times of exile or redemption. For every negative there is a positive – yet another fractal of Torah, on every level of spiritual DNA [male female, etc.]

From Torat Moshe Law – in Light, the heart can be eternally warmed by the Light of Chassidut, especially the Chassidut that comes from the Ger out of the heart of God. The Ger here truly serves as the path of piety, warmth, and to the definition of Good, for it is simply Good to Love the Ger [and in the negative we audibly hear God’s caution of what it is to taunt] and bad to hate him; being ambivalent however may be the biggest crime of all, as that is the Parsha’s most staunch warning in a Parsha that loathes [going back to] Egypt.


The Ramban delivers perhaps the most positive illumination of the Ger in his negative state [i.e. non-revealed] that we have encountered in the entire Torah, and it is fitting that only in Sefer Devarim, one would be encouraged to re-learn that which came earlier, when false expectations still ruled over the heart; our Parsha fittingly states how to circumcise the heart of flesh. The path to Hashem is actually quite easy, based on the devout inner message sent from God by way of the Ramban; To Love the Ger is to not taunt the Ger, and yet still realize that all is One. In a Parsha that seals the Shema, it is about time that we all pay attention, and head to the beckoning call that pours from the heart of every Ger, “Shem[a] Yisrael..” The only befitting response would be to proclaim “Baruch Shem Kavod Malchuto LeOlam Vaed.“ In a Book of Law, we should take pride in declaring Her Statutes, and allowing the heart to fill in Hedvah of the Chassidut that emanates as far back as the Chassidim Rishonim, as in the Days of David, may they reign again, in our days as well. Amen Amen.





Motzie Shabbos Audio Shiur 11:00 P.M. [Israel Time] Parasha Shavua In-Depth

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Thursday, July 25, 2013

Yeshivat Shem V' Ever Mission Statement; Torat Moshe Brotherhood

Light of Judah










Click here For Article Link!

  • Torat Moshe
  • Brotherhood - Shem & Moshe
  • Fractal Torah Review
  • Shema In-Depth
  • Torat Eretz Yisrael
  • Kol HaTor
  • Soul Mazal-ing Moshe
  • Torah- Tefilah - Kabala - & Knowledge God
  • etc.









  • Rambam and Gerim Vayikra 1:2
  • The Ger Who Learns Torah  - Bava Kama
  • Mission Statement of Yeshiva Shem V' Ever
  • The Importance of the Olah
  • Kedusha, Purity, and Opposition - says, Zohar
  • The Ger the High Priest
  • More Mitzvot - Becoming Dynamic
  • Truth in Kedusha
  • The Ger Toshav who has no other gods
  • The Ger the "Chisid haUmot haOlam"
  • Finding the Soul of the Ger in Revelation
  • Kol HaTor Nishma B'Artzenu
  • etc.




MePi HaGevurah: Is To Find The Voice Within Divine Speech

Soul Mazal By George! [alexander louis luvva!]




Here is the Soul Mazal [dry version] rundown of the newest Royale:


  • George Alexander Louis son of William and Kate
  • George [from Land of "George" - Gog-ish] - context: Gog Magog [the West]
  • George/Farmer; Alexander/Warrior; Louis/famous Warrior;William/Helmet;Kate/Pure
  • Alexander qualifies George - think "Alexander the Great defines George"...the Louis/Warrior...
  • The lineage is 100% WAR AND CONQUER: George...Alexander..etc...and PURE of it
  • The Pope is also a George, thus Gog Magog [as is known the Church and the Royals]
  • Expect the Ben Noach [in the literal sense; George = Farmer] that is Alexander Part 2
  • William's full name is: William [helmet] Arthur [stone] Philip [lover of horses] Louis [warrior]
  • Kate Elizabeth [Elisheva  in Hebrew] - Pure "My God is (of) seven" - hence George ben Kate!
This should serve as a good primer and insight into Aristocracy Names. The Mazal is in the Names, and it shows the paths of blood and seed; families have a path in history!

What is Your Name?! - Find Out!



Wednesday, July 24, 2013

Tree of Knowledge or Tree of Life?

Torah of Chutz Le'Aretz; Morrocco, The mundane non-Israeli Argan tree
Etz Shemen: Pine Tree - Gra [to be used in Holy Temple]

[***The Gra explicitly states the Argan Tree is NOT the Etz Shemen, and Kol Hator perforce would not endorse Torat Chutz Le'Aretz, rather only that of Torat Eretz Yisrael.]

There is another Etz Shemen synonymous with the Olive Tree; and there were two...nor is it a contradiction...It is as Kol HaTor



 Thoughts of Tikkun: How to Know Torat Emet Or Torah of Sheker?
 Understanding Adam's Decision From [a path of] Investigating Accurate Sources in Torah


In the Garden of Eden, as we all know, there were two trees to choose from for Adam, each representing Life or Death, symbolizing the Path of Redemption through choosing between powers of evil [i.e. talmid chacham sheker] or powers of God [i.e. talmid chacham emes; Zohar Pinchas 253].

A distinction among evil forces are the powers of exploitation and manipulation. For example, if the path to redemption is "X" then expect evil to make the sales pitch of marketable "X" targeting vulnerability; while emes on the other hand is about function rather than static anticipation.

We see an example of this, in our desire to re-create Biblical realities in our lives, through the vehicle of "gilgul" - spiritually experiencing the Torah's fractal reality that we all experience as our lives. The Holier we become, the more we can recognize the nature of the Gilgul that Hashem is taking us through. This is not a reincarnation of sorts, but rather a spark integration to internalize and actualize one's innate Torah potential within his Prophetic name.

When one contemplates the Tree of Life, there are opinions that this was none other than the Olive Tree, which is also known as "Etz Shemen" - the Tree of Oil. Notice the vowelization of "oil" as opposed to "fatty" [also spelled the same yet different vowels in Hebrew, which would be "Shamen"]. The emphasis of this expression is on the oil despite the tree. One can easily see how perhaps Adam was to bring Light to the World by processing the Torah of the Olive Tree, a Tree of Life, i.e. True Light...as Israel is compared to the Olive Tree and the Torah is Light. One can simply consolidate this into a Temple Vision, one that essentially is the fractal nature of the Menorah [yesod - malchut; Zohar Beha'aloscha], as seen in Zecharia's Prophetic Vision, and as prophesied to the tune of the Third Temple's descent into this world with the Menorah.

On the other hand, there was a Tree of Knowledge of Good and Evil; one could easily see this as the anti-olive tree, the tree that gives oil, only through the aid of animal waste. This is none other than the Argan Tree, which produces its oil through the intestines of animals for best results. Keep in mind, that in ancient times, there were not machines to synthetically produce this oil, making the animal aide all the more so imperative. Perhaps Adam's sin, was to use animal waste to produce the sacred light, and that turned the Tree of Life into a Tree of Death and Knowledge, for he superimposed on the Olive Tree, into an Argan Tree. We see in Hebrew that they carry the same connotation.

Or do they?

Some assume that the Argan Tree is also an "Etz Shemen" which would make it synonymous with the Olive Tree. Yet it is not, and this is explicitly written by our Sages, and it is a fact in Halacha for the Laws of Sukkot; as the Etz Shemen is a "Afarsomon" Tree [a type of pine - Gra] and thus is no longer "Shemen" but "Shamen." It carries this title as to focus NOT on the word "oil" but on "tree" which implies the oily aspect is actually "tar" and the tree is heavily "sappy" thus making it conducive for many Holy endeavors in Temple Judaism which carry a severe halachic weight.

[***The Gra explicitly states the Argan Tree is NOT the Etz Shemen, and Kol Hator perforce would not endorse Torat Chutz Le'Aretz, rather only that of Torat Eretz Yisrael.]

In fact, it is inconceivable for the Argan Tree to be the Etz Shemen [non-olive tree] for it was only able to produce oil from animal consumption; such vulgar means are strictly forbidden to be found in the Temple [which Etz Shemen is DAVKA a Temple item]. Another example of this forbidden nature, is the same mechanism found in birds [and their placement on the Holy Altar] and their absolute requirement to not make the altar disgusting before God. Birds place rocks in the mouths for digestion, and thus be removed before being offered before The Lord.

We can now see how similar the Tree of Life and the Tree of Knowledge in fact are, and how they can come intertwined together; yet at the same time, from a Temple perspective, thus an [ancient and] authentic point of view, they are actually worlds apart. Adam's task was to keep the Olive Tree Holy, not perverted, pure, and not to intermingle with Klippah.

Thus is our task today, in every way, shape, and form, to rectify the Adam in us, and allow for Life to properly flow. Imagine if one does this, how much the more so, the words of David Ben-Gurion can resonate with us today, in the idea of "even making the Negev bloom." A place barren and without life, once the Klippot [Kol Hator] are removed with the impurity of the Land, the time of the revealed end will break through within Torat Eretz Yisrael i.e. the real Torat Moshe.

The nature of Adam's test was to ascertain to the true talmid chacham within himself, i.e. his Ratzon in relation to his connection with God's voice.  Metaphorically, we can deduce that an aspect of Adam's role in the Garden would be to know the nature of Olive oil as opposed to non-indigenous [to Eretz Yisrael] Argan oil, and that through proper Torah study he was to see the fallacy in assuming the Argan would be acceptable before God. The Argan is not inherently evil, as we know that God is the Creator of evil, and evil is to return back to Good [thus the Yetzer was created to know this Torah reality, and its function is the very choice of the two types of Torah scholars.], the point of the Argan was to test Adam to see how well he perceived the truth. As a Holy item, in this context, the Argan was not to be confused with the Olive Oil.

Today we must make the same types of conclusions in our avodah; when confronted with an emotional connection that speaks to us about the Geulah [from our souls, like the Red Heifer issues for example] we must know when it is fact vs. propaganda. The truth to the matter in specific for Adam, the Temple, etc. when dealing with the ancient Argan, is that it was never in Israel, and our sages/Halachic authorities have stated this with crystal clear emphasis [Gra Melachim 6:23 Aderet Eliyahu; and many others] When one delves into the final Torah-based rationale, he will see that there was never a reason to suspect the Argan would in fact be in the Olive Tree. Shoddy Talmudics come from an imagination that is vested in emotional response to the animal soul's desire to cling to falsehood.
One could then conclude this is the source to the talmid chacham sheker and the talmid chacham emes; and the point of contention in the soul that decides if one's Torah is true, is the intentions of the scholar.

The word to guess in Hebrew is "Nachash" the same as snake, and is symbolic of the letter ש which stands on a non-solid base showing that it stands for falsehood שקר.

אמת is strong and is grounded on Torah fact.

Adam was to reject his desire to guess and draw out sheker [for physical gain] and find solid Emet - for spiritual enlightenment. He was to find Olive LIGHT from the right TREE and to avoid OIL that at that time would be seen as despicable before God.

Today our society is much like the Argan Oil; what was once repulsive, we can manufacture it so that even the disgusting can assume to be pleasing before God.

...In the End of days however, there will be those who ARE pleasing before God, this being true Jews and true Chasidim HaUmot HaOlam, whose only motivation are to be pleasing before God, bringing Olam HaZeh to a close.

Oy to those who are not for the sake of heaven when trespassing on Holy Ground. Adam learned this the hard way, and it is our job to find the Path back to the Tree of Life and Eden.
May this year's 9th of Av been the final fast before the Path of Light is to shine onto the Nations by God's Holy Yisrael - Emet, those who embody traits of Mercy, Truth, and Tzeddaka [and Mishpat], and turn away from the Snake and its violent Sheker. Amen Amen [to God's Will Prevailing over His Creation]

[***The irony is, is that the Argan is not inherently evil and on the Shabbos Day, the "Tree of Knowledge" would cease to be a test for Adam; this highlights that not by ignorance or excessive might does one achieve God's Will, but by Divine Mercy does one find favor in the eyes of God]

Viter N' Shas to the New Year! And may it be the final stand before Moshiach [as predicted by the Mekubalim of Torah History]


Torat Eretz Yisrael; Menorah Etz Shemen, Etz Zayit



[***The Gra explicitly states the Argan Tree is NOT the Etz Shemen, and Kol Hator perforce would not endorse Torat Chutz Le'Aretz, rather only that of Torat Eretz Yisrael.] 


Thus Adam was to find the true Torat Eretz Yisrael for there to be a Geulah of Gan Eden. Instead he intermingled Kedusha with Mundane, based on non-Torah guesswork. 



The Torat Moshe only exists within Eretz Yisrael - the path to Gan Eden, a Path of True Light.



Tuesday, July 23, 2013

Remember Libya? This Is Not Libya.



Not long ago it seemed, Obama was giving himself his annual endless praise about how he personally brought down Libya [along with Obama bin Laden, the Mormon religion, etc.] and saw Gaddafi overturned, as in miraculous fashion, this was achieved without need to fire one shot. Obama would boast that to the tune of 1 billion dollars, he brought down Libya and walked one step closer to Mahdi status. Now the arena is in Syria, the Land of Gog Magog [for Islam as well] and all of a sudden, King Obama's victories by spirit over might or not a part of the agenda...why?

Because Syria is not Libya, stuff is going on, and the times are a auspicious to practically every wisdom/religion/belief/cult etc. on the planet. The stars speak, whether through a Zohar lens, X-tian lens, or whatever; needless to say, the gearing up is ready to come out firing.

On a side note, what I find interesting, is that every "empire" is experiencing the same cracks in the armor; big problems from poor leadership, and serviced by big band-aids that come super-sized with cure-all labels, co-conspired by quack-doctors, all the while ignoring the actual cure in context of the world wide web of world wide lies, cover-ups, and conspiracies.


New York Times:



The Pentagon has provided Congress with its first detailed list of military options to stem the bloody civil war in Syria, suggesting that a campaign to tilt the balance from President Bashar al-Assad to the opposition would be a vast undertaking, costing billions of dollars, and could backfire on the United States.

The list of options — laid out in a letter from the chairman of the Joint Chiefs of Staff, Gen. Martin E. Dempsey, to the chairman of the Senate Armed Services Committee, Carl Levin of Michigan — was the first time the military has explicitly described what it sees as the formidable challenge of intervening in the war.

It came as the White House, which has limited its military involvement to supplying the rebels with small arms and other weaponry, has begun implicitly acknowledging that Mr. Assad may not be forced out of power anytime soon.

The options, which range from training opposition troops to conducting airstrikes and enforcing a no-fly zone over Syria, are not new. But General Dempsey provided details about the logistics and the costs of each. He noted that long-range strikes on the Syrian government’s military targets would require “hundreds of aircraft, ships, submarines and other enablers,” and cost “in the billions.”

General Dempsey, the nation’s highest-ranking military officer, provided the unclassified, three-page letter at the request of Mr. Levin, a Democrat, after testifying last week that he believed it was likely that Mr. Assad would be in power a year from now.

On that day, the White House began publicly hedging its bets about Mr. Assad. After saying for nearly two years that Mr. Assad’s days were numbered, the press secretary, Jay Carney, said, “While there are shifts in momentum on the battlefield, Bashar al-Assad, in our view, will never rule all of Syria again.”

Those last four words represent a subtle but significant shift in the White House’s wording: an implicit acknowledgment that after recent gains by the government’s forces against an increasingly chaotic opposition, Mr. Assad now seems likely to cling to power for the foreseeable future, if only over a rump portion of a divided Syria.

That prospect has angered advocates of intervention, including Senator John McCain, Republican of Arizona, who had a testy exchange with General Dempsey when the general testified before the Armed Services Committee about why the administration was not doing more to help the rebels. The plan to supply the rebels with small arms and other weaponry is being run as a covert operation by the Central Intelligence Agency, and General Dempsey made no mention of it in his letter.

On Monday, Representative Mike Rogers, a Michigan Republican who heads the House Intelligence Committee, said that despite “very strong concerns about the strength of the administration’s plans in Syria and its chances for success,” the panel had reached a consensus to move ahead with the White House’s strategy, without specifically mentioning the covert arms program. Senate Intelligence Committee officials said last week that they had reached a similar position.

A Syrian opposition leader said in an e-mail Monday night that with the Congressional reservations largely addressed, American arms would most likely begin flowing to the rebels within a few weeks. “We think August is the date,” the official said.

In an interview, Lakhdar Brahimi, the United Nations special envoy to Syria, expressed disappointment at the Congressional approval. “Arms do not make peace,” he said. “We would like to see the delivery of arms stopped to all sides.”

If ordered by the president, General Dempsey wrote, the military is ready to carry out options that include efforts to train, advise and assist the opposition; conduct limited missile strikes; set up a no-fly zone; establish buffer zones, most likely across the borders with Turkey or Jordan; and take control of Mr. Assad’s chemical weapons stockpile.

“All of these options would likely further the narrow military objective of helping the opposition and placing more pressure on the regime,” General Dempsey wrote. But he added: “Once we take action, we should be prepared for what comes next. Deeper involvement is hard to avoid.”

A decision to use force “is no less than an act of war,” General Dempsey wrote, warning that “we could inadvertently empower extremists or unleash the very chemical weapons we seek to control.”

Mr. Obama has shown no appetite for broad military engagement in Syria, and, if anything, General Dempsey’s letter underscores the president’s reluctance. Some analysts said they believed the administration’s more circumspect public language about Mr. Assad was meant to lay the groundwork for the long-term reality of a divided Syria.

“It’s not a shift, but it’s recognition that the administration’s policy goals will not be achieved during this presidency,” said Andrew J. Tabler, a senior fellow and a Syria expert at the Washington Institute for Near East Policy. “We’re in this for a long slog.”

White House officials said Mr. Carney was not signaling a policy shift or a change in its messaging. But the cumulative effect of comments from civilian and military leaders is unmistakable. “If nothing changes, if we don’t change our game, will he be in power a year from now?” Senator Lindsey Graham, Republican of South Carolina, asked General Dempsey last week, referring to Mr. Assad.

“I think, likely so,” the general said.

In his letter, General Dempsey assessed the risks and benefits of different military options. But his tone was cautionary, suggesting that the Pentagon views all of these options with trepidation.

Training, advising and assisting opposition troops, he wrote, could require anywhere from several hundred to several thousand troops, and cost about $500 million a year. An offensive of limited long-range strikes against Syrian military targets would require hundreds of aircraft and warships and could cost billions of dollars over time. Imposing a no-fly zone would require shooting down government warplanes and destroying airfields and hangars. It would also require hundreds of aircraft. The cost could reach $1 billion a month.

An order to establish buffer zones to protect parts of Turkey or Jordan to provide safe havens for Syrian rebels and a base for delivering humanitarian assistance would require imposing a limited no-fly zone and deploying thousands of American ground forces.

In describing a mission to prevent the use or proliferation of chemical weapons, General Dempsey said the effort would require a no-fly zone as well as a significant campaign of air and missile strikes.

“Thousands of Special Operations forces and other ground forces would be needed to assault and secure critical sites,” he wrote, with costs well over $1 billion a month.




 
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