Secrets of The Book of Ezekiel's Priests

• Secrets of Script
• Nations and The Temple
• Working Together
• Ezekiel Uncoded
• The Priests of  Tzadok
• The Kohen's Sash
• Revealing Torat Moshe

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The Ancient Priestly Project

                                                                Parashas Tzav

                                                              Follow the Priest

                                                              Rabbi David Katz

A strange occurrence takes place in our Parsha involving seemingly out of place episodes based on the linear properties of time. Simply put, sometimes the Torah does not obviously follow a steady flow of linear time, and has its own agenda as to when, why, where, who, etc. Of course the Torah does have many points of view, and the position that claims an out of order Torah is the view of the Bible Commentator Rashi; while it should be known [that in this instance at least] that the Ramban argues, and explains logically why a linear theme makes sense even within the scope of time. An example of such behavior and a topic that I nearly based the article on is Jethro; for the same linear-time-issues belong to Jethro and his relationship to Sinai. Did he become a Ger before or after Sinai? The difference being that if it was before Sinai, then his Ger-ness is that of Toshav, and an amazing discovery commences that a Noahide could bring the exceptional sacrifice known as a Shlamim! Of course if he converted to Judaism/or became a Ger after Sinai, the Noahide would be limited to bringing an Olah. However for the duration of the article, we will investigate the same time warp issue concerning the anointing of the Priests. Logic says they were anointed in the end of Pekudei, while it is only in our Parsha where the actual ceremony takes place. Rashi says it belonged in Pekudei yet is listed here, while the Ramban says it is in our Parsha, for the Priests needed to learn about the offerings as a part of their inauguration.

The Priests are thus anointed in the Parsha, picking up from where we left off with the three elements of the Mishkan, which as was stated is very much [more than] symbolic of the Four Craftsmen of Redemption, Ben David, Ben Yosef, Elijah, and the Righteous Priest, for Targum Yonaton quotes that the three aspects of the Mishkan represent a) the anointer b) King Messiah c) High Priest d) and the son of Efraim – who comes with Sanhedrin; thus you have the promised return of a full Torah government. And here we are with the Priests – Aaron and FOUR sons receiving their oil and eternal covenant with God as Priests to work the Mishkan along with the first and second Temples. This is to the obvious exclusion of the Third Temple, which any student of Ezekiel's Prophecy will quickly realize that the Third Temple is existentially different than anything that has ever existed before. There has always been controversy serving Ezekiel's Book, and it was even considered being removed from Tanach proper at one time…remember that Ezekiel was killed over mysterious matters. Perhaps the underlying theme that connects all dots in Torah, is the secrets of the End, the secrets of the Priests, which Ezekiel is not only lacking in this department, he is its author!

If anyone has ever visited the Winchester Museum in California, you would be aware of its odd eccentricities. For example, in the museum there is a cabinet, and upon opening it, you will soon realize that you have just founded a completely separate wing of the mansion, such that without finding the innocuous cabinet, this wing would remain utterly dormant. Torah can become the same way, and it is for this reason most that the Ger is so precious to Hashem. He holds the keys to the doors hidden vaults. The Jew is trained to look for golden arches in Torah; let's hear about Abraham the first Jew! And Moses' Torah revelations! And how Elijah saved Israel! Etc. etc. What many don't realize is that these stories are a minute part of the Torah, and it is the Ger that brings to life the entire Torah.  A Ger could ask what was the peripheral of Abraham like [which by the way he was NOT the first Jew, he was the first Ger Tzedek, and only Ger Torah would illuminate this fact], or was there Torah before Moses went up to Sinai? The answers are always shocking, but the good news is that these aren't new answers, God forbid; these are answers that have sat collecting dust for centuries because there was nobody around to ask the hard questions. As much as the Jews have sought their golden arches, it is in our days now, that the keys have come back to the Torah.

One of the biggest keys is the nature of the Priesthood. What is a Priest? Where does it come from?  Was Malki Tzedek a real Priest [as every religion has taken from Malki Tzedek, his priesthood, and the priesthood in general to make it into an idolatry and an enigma in the Torah, to which the Jews simply keep it ignorantly basic as an inappropriate response. We are to know the truth about such imperative topics in our Holy existence, especially if we are to exist together in a Third Temple, of which there will most obviously be Priests. We will be expected to know what a Priest is!]

Our Parsha possesses one of these keys, or hidden arenas of Torah, such that its contents reveal quite possibly an entire perspective of the Final Redemption and the nature of the Third Temple. As was mentioned above, Aaron and sons were anointed along with the Mishkan, and included in their ceremony was the outfitting them in their holy vestments. They were now fully clad as Priests, anointed, and ready to serve in a formal setting of holiness.

The Priests are appointed much grandeur in their vestments. Whether we marvel at the High Priest's Breastplate, or the Golden Head band branded with a Name of God, there is no shortage of interest in this department. The irony however, is that the Priests are outfitted with what most would consider the least relevant of all, that being the Sash. It is hard to imagine that such a benign element of the Priestly costume could have any importance at all, let alone the fact that it may hold the keys to Redemption?! Preposterous! Yet when Ezekiel speaks in context to the Sash, amazing things begin to happen.

To make things simple, the Sash of the High Priest is made of linen and wool, and the lesser Priests it is a Talmudic question of the reality of the lesser Sash – if it is like Aaron's or completely linen. 

Ezekiel makes it clear in 44:17 that no wool may be found on the Priest, and from there, World War Three in Spirituality erupts. Are we talking about the High Priest [on Yom Kippur] or lesser Priests and thus we now know the nature of their Sash? The commentators offer their expertise, and what we walk away with is that the entire subject matter is of the Priests, and seemingly a subject matter that relates to all of the Priests! The famous Radak commentary enigmatically calls this a dispute of Torat Moshe, which is strange since per force it is not written in the Torah.

Continue down the street, we run into even more Priestly issues; one of which suggests that a Priest may not marry a widow, but only a virgin. If this is a High Priest, well, we know that…only it seems to suggest all Priests! Thus is Ezekiel stating that Priests will be elevated like High Priests? The Prophet also refers to the Priests-Levites, descendants of Zadok – to which the Arizal says Priests will become Levites and Levites Priests?! Thus the Sash has created much disarray to what we k now about many things from the Torah; so where is Ezekiel going?

Think back to Pinchas the son of Elazar the son of Aaron the Priest. Pinchas was not considered one of the first five anointed Priests, and therefore his Priesthood is something else, only we have never really had a time in history where we could get full glimpse of Pinchas' promised seed. It is said that Pinchas is not a traditional "High Priest" and for that reason the High Priesthood was returned to a particular distant seed of Pinchas, for Pinchas is Elijah, and he became an eternal Prophet, one who serves as the High Priest in the Temple above, serving as our "Kruv" representative. Simply put, Pinchas became a Kruv, an angelic man, he serves above, and his seed has inherited this status, beginning with his son AvYeshua. From his son onwards, the tradition went underground, and is only destined to reappear in the End of Days with the emergence of the famed Four Craftsmen. Simply put, the anomalies of the Priesthood in Ezekiel are directly attributed to Pinchas, his seed, and his role to play in the Third Temple, which we now can understand is existentially different than the Mishkan, and the first two temples.

There are many versions of the Four Craftsmen in Chazal, all close in language, only with subtle differences. Sometimes the Messiah is called ben David vs. the King Messiah, etc. One example gives not a Righteous Priest, but a High Priest. The Righteous Priest is acknowledged as Shem [yet in prayer Elijah is also referred to as the Righteous Priest] while the High Priest is a direct association with PInchas, and this being him taking his promised Messianic role that he earned [as explained by the Arizal in Parashas Pinchas] through killing Zimri and Cozbi. It would seem from the Torah surrounding these events in his Parsha, that Pinchas saved not just souls in the desert, but the integrity of the Torah itself, along with the Priesthood, Temple existence, etc. Pinchas truly was/is/will be the Messianic here, to which the Briskers explain it is fitting that Pinchas restores the Torah in the End of Days, as the Prophet Malachi states, "you should seek Torah from him, for he is an angel of Hashem/ the lips of the Priest shall safeguard Knowledge."

Pinchas' job is to bring a light to the World that has never been seen before, the sacred Hidden Light of Creation, and this is his job as the redeemer-Priest. [The Arizal explains how Pinchas contains elements of Moses and ben Joseph and David as hinted at in his name's mazal] Yet if we bring to light all that we know about the Priesthood, and follow its progression, this is something that came from a long time ago, and extends eternally into our future.

Pinchas is a reincarnation of Noah according to the Arizal's Shaar Gilgulim, and he is intimate with the common soul of Joseph and David [among others; this is what Pinchas' soul so unique, all souls are relative to his soul, the secret of the Ish Yehudi]; this level of Noah is the element that baffled Moses the most, often leading Moses to ask, "if I have found Grace in your eyes" – grace being the same letters as Noah. Pinchas knows of this grace, i.e. level of Noah, for Pinchas' name even spells "Noah –Joseph" in letters; and Pinchas brings the light of the Priest to the World, such that it began with Noah himself!

Pirkei d' Rebbi Eliezer states that Noah entered his soul into that of Shem's soul [the Arizal states often the relationship between Noah and |Shem being one soul, and Moses receiving them into his own], and when this process completed, Shem called this level of "ibur" [soul impregnation] "priest", and we see he became afterwards Malki Tzedek a Priest to God Above. This level of "ibur" spiritual in-dwelling continued from Shem into the Avot, and in particular the tribe of Judah, until the Messiah was produced and Shem met Solomon at Sinai. Simply put, the Jewish people began at Sinai, were developed through the Avot, and have been governed internally by a soul tandem of Noah and Shem, one that manifested a revelation of such at Sinai in the soul of Moses who functioned as the second of three redeemers. [Noah – Moses – Messiah; the perfection of Kruv, i.e. Pinchas/Elijah]

We all know that Shem brought the Priesthood into Abraham, and that Shem received from Noah, and therefore Shem and Noah entered a new time period called Torah [the second 2000 years of Creation] only possible through Abraham, and his Priesthood. [They were maximized in their era of "primordial (Torah) chaos" – which now needed to enter a new era of Torah. Messiah is the one that unites 6000 years of holy history.] This Priesthood developed into a Firstborn status that was to be two heads: a king and a priest. Thus there would ultimately become an Aaron and sons and a seed of David, and legacies were born. Pinchas is the unifier of the firstborn [stated by the Arizal] and is therefore called the one known as "High Priest."

We can now appreciate a little bit better the Four Craftsmen of redemption once we plug the awareness of Pinchas into our equation, for ben David and Joseph are the messianic roles that he is to play out, he is Elijah quite literally, and the Priesthood that exists in Israel from its primordial level, is expressed through Pinchas, as it went through much processes from Abraham towards Aaron, and ultimately to Pinchas. It is brought down that the Hidden Light is synonymous with the Kingdom of David, and that this light entered Israel from Shem as well, in particular with his association with the Tribe of Judah, and his daughter Tamar especially.

In conclusion, we have a strange blip on the radar of our Parsha involving Priests, and when we investigate, we find a sash that opens a big can of worms. The can of worms begins to make sense only when we explain the beginning and end of the Priesthood – in Shem and Pinchas together, both Men who operate under the title of Righteous Priest. Throw Jethro into the mix for he was the Priest of the other side, and things get very interesting indeed! [Remember we began this by commenting on Jethro] Pinchas is a reincarnation of Jethro [yes at the same time like Noah and Shem were] and he is a descendent through his seed as well.

The Priest is truly an enigmatic figure, from Shem, to Jethro, to Aaron and Pinchas. Perhaps it is for this reason that the Priest takes up the cause of the illogical and supernatural Red Heifer, for the Priest seems to defy all odds, just look to Ezekiel. Yet with the proper keys in place, a perspective of the Ger [hello Shem!] and a willingness to analyze Torah that is vague and apparently dormant, we just might make it through! The Torah certainly is a hard Book to piece together, it seems like chaos really, but with the Ger and the Jew working together in Torah, the revelation of Messiah just gets clearer and clearer – as it should be, for we are nearly there, and now more than ever a Kingdom of Priests is working with a nation of High Priests!

If the Ger represents the Urim and Tumim, then who is represented by this Sash? If a Jew can ask this question, than the Gerim have certainly brought the keys; now, if we can just open the doors to the Kruvim who guard the way… 

God Willing the In-Depth Class on BOTH PARSHIOT VAYIKRA & TZAV will take place tonight Thursday March 20 11 P.M. Tzfat time - we did not change our clocks yet; limited seating!

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The Enlightenment of Man

                                                           Parashas Vayikra

                                                Receiving the Call From God

                                                           Rabbi David Katz

In our Parasha, we are immediately made aware of an odd little "alef" that finalizes the word [and the Parasha's namesake] "Vayikra" [meaning "and He called (to Moses)"] and we are told of endless interpretations upon even a little bit of solid investigation. Examples range anywhere from an expression of Moses' humility and onwards into the esoteric; yet what may be the most interesting is the simple meaning itself! God is heard here calling out to Moses, and as tradition states, only Moses was to hear this special calling, one that would summon him to the Tent of Meeting. Thus the "alef" hints to a special calling to Moses; the biggest revelation however might not be this little alef that captures our imaginations, rather, we should begin to pay attention to all of the other "callings" that exist not only in our Parasha, but are scattered throughout the entire Torah! Once one becomes sensitive to hear the call, the Torah [and its simple meaning] is transformed into the Book of the Man-Angel [Kruv; examples are the Avot, Moses, Noah, Shem, etc.], expressing an ability to hear the voice of God in Torah, laced within an ultra-dynamic context, even in places that may have been practically sealed from consciousness.

If one were to be devoid of "the calling" – a keen awareness and sensitivity to True Torah Vernacular, the Torah becomes a meandering and redundant – even meaningless text. For this reason the Torah was given with the means to extrapolate its innate depth, with such works and traditions such as Midrash, Zohar, Kabbalah, etc.; essentially "Pardes" [the four levels of Torah exegesis] goes hand and glove with the Written and Oral Torah. However proper context is needed when delving into the mystical realm, and this discussion is not exempt from any such attempt; if not to only lay out one clear purpose – to master the Torah's text as a form of enlightenment. In a sense, this angle is the approach to take a mute text, and learn to how to watch it come to life, and shine an eternal light, such that this would define enlightenment. It goes without saying, that this is at least one clear purpose of the esoteric realm, in that it identifies proper [con]text, and in that sense, this is the essence of a Tree of Life. The Torah text that is open, allows us to relate life with Torah; in simple terms the Torah becomes Universal – Jews and Gerim, in simplified terms.

Verse 1:2 of Vayikra is perhaps one of the Torah's most profound examples of where "hearing" the Torah speaking changes one's understanding completely, and for that reason this verse is used as a case example of where in-depth vernacular can reveal the Torah's dynamic core. The verse says, "speak to the Children of Israel and say to them: when a man among you brings an offering to Hashem: from animals - from the cattle or from the flock shall you bring your offspring." The first and relatively most obvious revelation in the verse is one that draws admiration from most if not all of the major commentators, as we are told "when a man…" If the Torah were speaking to only Jews, the verse would not use the universal term "man" but rather a distinctive term applicable only to Jews. Thus with the term "adam" [man] the commentators all point out the subtleties in the law as it applies to both Jews and non-Jews. To support the learning, notice how the verse says, "speak to the Children of Israel" and is followed up with "and say to them" – keeping in the perspective of the article, one can easily hear a calling out to two people as opposed to a somewhat draconian feeling from withholding depth in the text.

[

* note, when making conclusions in text, a dynamic view is to be held; this is to always allow for the inclusive when applicable, rather than an exclusive view; the Torah is meant to have 70 faces and 50 gates of understanding]

Throughout our Parasha [and the whole Torah for the most part] we find Universal terms laced within a usually thought of text as exclusively Jewish. [later on the mention of "nefesh" – soul, refers to humanity, another example of inclusive with the normative Jewish angle] It should not then come to a surprise that as these callings from Hashem are more frequent than we would have thought, the Torah truly is a Book for humanity; this going back to the original ink! Once we bring into light these concepts, the often viewed enigmatic nature to such works like Midrash and Zohar all of a sudden begin to resonate to a much more profound tune, as they are the hubs for this enlightenment.

And it doesn't stop here or there, for the Midrash points out that the Book of Chronicles [a book mostly composed of names and lineage] is only meant to be understood from this angle! Meaning that if one were to take it on a literal simple meaning level, knowledge would be gained, however it would be of very little authentic content or wisdom. The Midrash stamps yet another round of approval in this subject, as it says, "cherished [to God] are names of Gerim." To this light the Zohar points out [something obvious, yet not often thought of] that the Torah is essentially a book about Gerim! – for its entire content is written outside the Land of Israel, and is seen in Kabbalistic terms as names, which on a deeper level exists as names of God. This leaves one to wonder if there is or ever was a simple meaning to Torah – once it becomes universal.

The Midrash ties all of these points together over its content to our parasha, as we learn about Moses the Man-Angel who hears the calling from God, and is seen to be angelic on many levels, through his prophecy and many names in particular [he has 10 names]. In fact if one pieces all of the dots together from the Midrash, especially with its opening associations to King David's Psalm 103 that also allude to "hearing Hashem's calling" – and has revealed allusions to angelic men [as well as hints of Kruv; same letters as "Baruch"], we end of up sensing just what attributes are to this Kruv – man. However, more important than his makeup is his ability to hear Hashem. The Kruv hears and learns a dynamic Torah from the Mouth of God [that we hear two]. Words like adam, nefesh, names, etc. all express their higher calling, a Torah for humanity.

The Jewish Torah is quite simple; we know the names [even when we really don't], we know what adam means [even though we really don't], we don't mind the meandering reiterations [even though we do], and we know the Torah is only Jewish [even though it bothers us, yet words fail to express aloud what is missing]. The goal is simple: Kruv – to be a man-angel who hears God in His Torah, calls this enlightenment – one that can be identified and achieved, and walks in light revealing universal light and truth, while learning that God speaks to [all of] humanity.

The Torah is given to man and not angels, yet it is incumbent upon man to overcome his angelic self as represented through his evil inclination and progress until he literally overcomes a divine encounter. This is the substance of a Kruv, and as the Zohar points out, there are angelic men as prophets and there are angelic men as priests, i.e. men of Torah. The Torah is the eternal substance that flavors the prophetic word…and this word was given to the Kingdom of Priests, and to those that learn her sacred script to be likened to the High Priest. Of course this is a direct reference to Jews and Gerim, who both are blessed without measure, to be able to rise to hear the call of Hashem through Torah, and experience the true gift of authentic enlightenment.

Should one find it odd that reality emanates from a book – Adam received a book too; coincidence in word usage this is not, for any man may bring an offering to the House of God, as the book mandates, and has been kept since the beginning of time, and will continue to be kept, through the promise of an enlightened Messiah. 

God Willing class covering the Parasha [video/audio] will take place tomorrow Tuesday  at 11 P.M. Tzfat time [we did not change our clocks yet]

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The March Towards Zion! [Video HD]

• Secrets of Noah's Ark
• Shem the Craftsman
• Book of Raziel
• Zohar and Sefer Yetzira
• One Big Picture
• Primordial Torah
• From Adam Until Moshiach
• etc.

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The Master Craftsman

                                                                  Parashas Pekudei

                                                               In The Tents of Shem

                                                                  Rabbi David Katz

In Parashas Pekudei, the Mishkan is finalized, and is now ready for the mantle of being the official "Tent of Meeting" - a title and status that until now was in full possession of Moses. The Mishkan of course is the first fruits of the known command in the Torah, "Make for me a temple [to dwell in]," and now with Sinai over, and the entire people ready to move on with the Golden Calf behind them, the [mobile] Mishkan satisfies the wishes of God. They are now able to be fully mobile, holy, and potentially ready to enter the Land when the Lord beckons as such. What may come as a surprise however is that the blueprint concept/prototype is in fact not new or first introduced now; the original idea dates back at least as far as Shem, and his work on the Ark. All through history man has been making a vessel of the Divine or supernatural; from Adam in the Garden, we find the Tower of Bavel [Tower of Babylon], the Ark, the Mishkan, the Temples, etc. The aspect that we take away from this knowledge is that Craftsmanship is perhaps the most Messianic aspect of the entire Torah, such that Shem is listed as the Righteous Priest – straight from his work on the Ark. The further we delve into the Mishkan, and add the element of Shem on every level we are Blessed to find a tradition that literally is the bond [pun intended] between Gerim and Jews; this being the model [pun intended] for all of time.

There are a certain number of raw materials [OK – I am going to use constructive words intentionally, thus no longer being a pun, but reinforcing the project] that we must identify and set aside in order to erect the structure that allows us to further understand the spirituality in Torah craftsmanship, as epitomized by the Mishkan. The tools we need with the intention of connecting the dots are as follows: Moses, Shem, Mishkan, Gerim bringing Melacha [Creative product], Ger women and the Laver, House of Study, the concept of being a vessel [personal Mishkan – as it was originally intended to be] of the Divine, Moses' tent – and calling it in the "Ohel Moed" [Tent of Meeting], Tents of Shem, Noah's Blessing, The Golden Calf, The lost "jewelry" of their fall in sin, Messiah and the Mishkan, Torah and Prayer, Noah and his ark, the Ark and Shem, The Four Craftsmen of Redemption, The Book of Raziel [given to Adam], Solomon and his Temple, The Prophet Ezekiel – and his Temple, "learning about the Temple is building it, the Zohar as a "Noah's Ark", The Ger Code, Torah of Faith [Rebbe Nachman philosophy that through living we become "it"], Angelic attainment as Man, and the Primordial Temple/Dwelling. These are the tools and components that we need to draw a picture that will fully explain the peripheral world of our newly completed Mishkan in Parashas Pekudei.

The subject matter right out of the gate becomes a bit complex [yet we must realize that it is still ultimately simple] when we simultaneously draw upon several key matters, namely Shem and Moses, the Mishkan and the Ark, the builders then and now, the tents of Shem and Moses, and construction that comes from learning – for all of times as a principle. In essence once we consolidate our parts, we have created tangible devices to depict the story of just what this Mishkan represents.

In a simple over-view of things, the rambling story would sound like this: 1) Adam sinned and received the Book of Raziel; a Book of Torah inspiration 2) The Book inspired many, all the way to Noah 3) Noah gave it to Shem, and they learned how to detail the Ark from this inspiration 4) Shem becomes the master craftsman, and the embodiment of the Man/Chariot 'Kruv" [angelic man]; the Ark is actually vested in his wisdom more than Noah 5) Shem and his "Tents of Torah" [prophesied by Noah] are the antithesis of the Tower of Bavel 6) Shem's wisdom is contained in the Ark design by perfect engineering of action and learning 7) Shem is aimed only at Sinai 8) Sinai grafts Shem into Moses' Torah – through common inspiration and absolute unity in their souls and every other matter 9) Parashas Noah contains the wisdom of Shem in the Ark, thus the graft is accomplished 10) Moses grabs the "jewelry" [angelic levels] and the work from the Gerim, thus making a study hall for learning Torah, praying, Mishkan – study, etc. 11) Moses' tent is synonymous with Shem's Tent [an inheritance] and is the precursor to the Mishkan 12) dwelling in Moses' tent is the mastery of the original inspiration contained in the Book of Raziel, the Ark, Ezekiel's Temple, the Ger Code that spiritually reveals/builds the Temple, etc. 13) Moses' tent becomes the Mishkan, which becomes the inspiration of the Anointed [Messiah] symbolized by the Mishkan's anointed status  14) the anointed status is symbolic of Messiah, Elijah, the Gerim, and Malki Tzedek – the essence of the Four Craftsmen of Redemption [Targum Yonaton on the Mishkan, Mizbeach, and the Laver].

In real time the story would sound like this: Adam sinned and got the Book, then Shem and Noah made the boat, and passed its secrets onwards into Moses' lap, and then Moses wrote the Torah and included all previous inspiration; this serves as Parashas Noah, then Moses made a tent that became the source of Messianic wisdom known as the Soul of Moses, then the Mishkan was erected [through the special help of the Gerim], and it contains the code, wisdom, and knowledge – tradition to build the actual Temple, and finally we will be redeemed by means of this wisdom, through Jews and Gerim working together, specifically through these agencies of Wisdom and Torah. In one breath, that is the flow of events, with all of the elements provided above available to be inserted for context, such as the Tower of Bavel, and the other characters and vessels, etc. In essence, life can be looked at as one big art project that we are trying to figure out just what it is that we are supposed to build. The Mishkan is where we got a clear description of what it is, and combined with past and future events, we can begin to conceive this design and how it is to function. For all intents and purposes, this is the secret of the Third Temple.

Thus here we are and the Mishkan is completed, it is called the Tent of Meeting – a title previously held by Moses' Tent. Yet Moses retains his study tent, and it is synonymous with the prophesied Tents of Shem. Targum Yonaton Commentary states that Moses' tent contains the spiritual power that can return Man to the state of angelic being before any type of sin through the calf or Tree of Knowledge; this being by "sitting" in this tent, an d mastering the "Soul of Moses" – which uniquely termed the Tree of Life, the same Tree that Shem ate of and became his Torah. Thus this Torah of Shem [that was inspired by the Book of Raziel] became the basis of the Ark and Parashas Noah [as included by Moses by God's command]. Furthermore, with all of the momentum of wisdom from ancient texts, and craftsmanship in the Ark, and onwards into the Mishkan, Soloman's Temple, and the Third Temple, Jews and Gerim became destined to study and draw down priestly revelation that is promised to bring floor plans of the Third Temple, and even be the very anointing oil that will crown the Messiah and redemption team.  

Making matters simple to understand, over topics like Ger code, ancient wisdom, Temples, Gerim and Jews, Shem, etc. is to look to the Zohar; for what it accomplishes is the consolidation of this entire mission in one comprehensive study work. For that, the Zohar rightfully terms itself as a Noah's Ark.  For all intents and purposes, it is a reflection of Moses' tent, a Tent of Meeting, and the hidden scenes from the Mishkan. The Zohar within this context becomes the level of the Torah as described in the Midrash Rabbah's opening words, that the Torah is a Craftsman's tool.

The Torah began well before the World ever knew of Shem, and history will finish in a time that we will all have forgotten about Shem. The Torah was given, and through it we will always know Shem and his wisdom, and the Zohar is able to be written once the Torah of Moses is delivered at Sinai; encapsulating the builder's manual in supernatural fashion. Yet here we are in Pekudei, the Mishkan is finished, and it is now the official Tent of Meeting, one that is fully equipped with a study hall. Yet when we get to the soul of its functionality, we can really only turn to Noah and words of wisdom that he spoke, such that the Gerim carry this message all the way into the Third Temple. For Noah said, "Baruch Hashem, the God Shem…for they will dwell in the Tents of Shem." And as much as this is true, and indoctrinated into THE [One] Torah, we look forward to the building of the Third Temple, one that can only be built by the sons of Shem, and to be built only by a King. There are Four Craftsman of Redemption, of which Shem is the Righteous Priest - the master craftsman; one that anoints all three in their Craft… And among them [Shem is also dubbed] is Malki Tzedek…for from him is the wisdom that anoints the Messiah, from the place of Supernal Wisdom [Otzros Ramchal, Ramchal]. Amen Amen. 

Don't miss the Video Class covering the Parasha In-Depth - Tonight at 11 P.M. Tzfat Time!

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Keeping Up With The Noahides - Live On Shabbat!

Click Here For Article On Parasha!

• Noahides and Shabbat
• It's Like Ger 21 - Only Clearer!
• Solomon's Wisdom
• The Ger "Code" - Gaining Clarity
• Names and Torah
• Gefilte Fish - and More!

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Le' Chaim Holy Brother!

                                                           Parashas Vayakahel

                                                Covenant [Brit] of [Shalom] Peace

                                                              Rabbi David Katz

The Ger/Noahide Shabbat is a reality that will one day dominate the Seventh Day Worldwide in the Days of the Messiah. Gerim all over the planet will be able to rest, gain spiritual gifts throughout the week, and simultaneously keep the World going better than ever. They are destined to take their gift from the bitter waters of Marah, and turn it into the eternal delight of God's holiest day. This is a big difference from the antiquated party line that echoes death sentences and calls for the blood of the perpetrator of God's Covenant; this is the Covenant of Peace, one that the Bahir sates as, "a great source of Joy for the King." Shabbat is the fractal code that completes creation, and very much a proper covenant; it also just happens to be the first and most essential step in leaving behind what was, and entering the World [of the Ger] that came out of Sinai. In that World, the knowledge of God fills the air, and the World would be deemed as complete; Shabbat then is the motor that drives this mission into fruition.

The pre-present-post Sinai experience and revelation to some extent is an historical banner of the Shabbat. From being commanded and given Shabbat at Marah [pre-Sinai; bitter waters – over the Shabbat, and thus being proven to "the People" how sweet it is, as Moses placed "it" there for "him" as law. "Him" refers to every human there, and the words "placed for him" conveniently spells "Shalom," as the Shabbat is the main focus.], educated in Shabbat through the 10 Commandments, and the entire Mishkan [post golden calf] ensemble is one long strand of the evolution of time into a Shabbat mentality and inclination. One could say in a sense, this is where everyone involved realized and connected to their own innate holiness, something that the Book of Genesis "already knew" from Adam to Seth, Hanoch, Noah, Shem, Avot, and the Tribes. Greater Israel is now ready to take its mantle as the World's flagship in promoting God [Jews and Gerim] through the perpetual holy day in our lives that changes the World – Shabbat.

Our up to date status is our Parasha, for the aforementioned details have led us directly into the Mishkan, which ultimately is the Talmudic [scholastic] definition of Shabbat; a practical and technical approach to responsibly understand the minute details of the Shabbat. The Mishkan was made from thirty-nine creative, thought provoking labors or crafts. These crafts are the same practices by which God created the World; ergo the Mishkan is a microcosm of the World. Now that we are leaving the first half of the Torah in our wake, and soon to progress to actually function in the Mishkan in the Book of Vayikra, now is the most opportune time to explain the inner dimension of the Mishkan, the face of the mission of Israel. The master bolt that holds everything together is the Shabbat, and concordantly we are addressing it now in Vayakahel.

The Parsha takes of these matters into account, without wasting any time, as we are immediately initiated into the concepts of the labors and parameters of the basic and essential Shabbat for the Jews and Gerim. On a profound note, the Torah takes liberty in just three concise verses, to outline the extremely complex issues of the "how to's" of Shabbat, through taking the discussion to a place of sublime simplicity. The text reads as follows, "…these are the things [39 labors] that Hashem commended to do them: 'On six days, you are to do labor [39 –ish], and on the Seventh Day should be for ya'll Holy, a total Shabbat for Hashem; all who engage in Labor [39-ish] shall surely be put to death.' Do not kindle a flame in any of your locations on the Shabbat Day.'" This text may seem straightforward at first glance – either speaking to Jews or Gerim; yet what we find is a classic case of "From the Mouth of God – We heard two/too." We are standing before a perfectly woven tapestry of a simultaneous dialogue, such that we are receiving the tradition of Shabbat for the Ger and Jew in one ear shot! Rightfully so, the Oral Law clarifies these matters, and explains these three verses in laid out terms that anyone alive can find their place in the Shabbat World, and yet remarkably, it all still is sourced right here, in our Parasha's opening words.

The Jew and the Ger, as many know, have two distinctively different streams of the Shabbat; this stems from the Command vs. the Gift. As a Jewish Command, the Jewish People are prohibited in the performance of thirty-nine labors on the Seventh Day. From this level of observance, quite literally an entire culture has been spawned, and accordingly has been the face of the Jewish People practically since the inception of the Mishkan itself. Jewish Orthodoxy goes as far as to say any religious person is defined through "Shomer Shabbos" – a keeper of Shabbat, an objective display of one's place with God. For the Shomer Shabbos Jew, our three verses seem pretty straight forward, and seem to serve as a nice rudimentary introduction or basis of all Shabbat ritualistic behavior. Although this has served many through the perpetuation of time, Israel has a Brother, who also is rooted here – The Ger [Noahide]. As we will see, the other side of the coin equally contains his path, alongside The Jew, yet his is fantastically unique to him and his soul as well.

The Talmud Krisos 9a gives the Torah's most accurate outline of a proper Ger [Toshav] Shabbat. The nature of the Ger Shabbat is one that traverses many planes, namely his turn away from idolatry from adhering to Ger ideals in the Torah and from the Divine Inscription within the Ten Commandments to name a few. In the Talmud it is listed there three categorical decrees of observance [from that of a holiday, intermediary days, and a mundane day – although aware of the Seventh Day], and the Ten Commandments consistently shows the bestowal of the Shabbat gift to the Ger [Toshav, Tzedek – both non-Jews with subtle distinctive differences], an expression of his relationship with the Commanded Jew. Granted there is a level of relative simplicity in the Talmud, however the Ten Commandments offers an endless array of scenarios and logistics, that with creative thought [such as to our "Melacha" of the Parsha – craft/work from creative thought] one can see the true Divine nature of the Shabbat of the Ger.

The Ger Shabbat as brought down astutely in the Parasha has one massive sign post that this is definitely a discussion for the Gerim – the transfer/kindling of fire. The Jewish holidays [not Shabbat] offer a leniency that allows for cooking under the pretext of "soul food" – "allowing the body to benefit," even through normally prohibited measures, such as cooking. In fact, the entire nature of these three verses openly compares and contrasts the Shabbat in face of the holidays, yet the discussion is without question a Shabbat discourse; ergo this is to highlight the participation of the Gerim in Shabbat as brought down in the Talmud.  Throughout the rest of the Parasha the inclusion of the Ger [and on a very serious spiritual inclination] is utterly profound, and there are impressions [such that are appropriately in reference materials] of the magnitude of the Ger in Vayakahel.

Some of the more penetrating ideas and concepts are as follows:  the ability to study the Melachot [creative labors] in order to know how to keep Shabbat [with Jews or as a convert or to develop one's knowledge within the realm of Ger Tzedek], ability to identify the material in both the Oral and Written Torah with Divine predictability, the prominence of the "Ger Code" – concerning the Mishkan/Mikdash dimensions, the concept of Soul Mazal of one's name – such that on Shabbat our Soul/Mazal is more pronounced [the Prophet Is. Ch. 40 details mazal and names, and lists Abraham as the prime example], the concept of perceiving the Shechinah on Shabbat [as the Prophet Is. States 58:13-14], the Kabbalah of the spiritual Worlds in association of the Mishkan and Shabbat, Derech Eretz and hard [allowed] labor on Shabbat [along with Creative thought], and the ability to defeat the evil inclination – while taking one's position in the highest spiritual realm as a rectified being. The vernacular of the Ger and "code" if you will, are the lent vessels in transmitting these precious secrets; perforce the Ger has inherited them.  

We have just gone through many Parshiot that all look the same, when in fact they are all very different. In order, they are as follows: 1) Trumah – post Sinai and commanded in the Mishkan and concept 2) Tetzaveh – the priests who operate such an apparatus 3) Ki Sisa – the episode that called for the Mishkan 4) Vayakahel – the construction itself 5) Pekudei – the receipt. This is the perfect example of cause effect, prophecy and wisdom, and brokering/executing spirituality from a place of power to implementation. Combine this with the Messianic secrets within, such that define Moshiach and the Third Temple, and this is yet another unique hotspot [of Mochin/Intellect] in the Torah.

The Torah has many flavors, whether it is in halacha, midrash, scripture, redemption, characters, plotlines, etc. In Kabbalah the intellect shines through the tools of Pardes [the mystical orchard], and shows exactly what is underneath the Torah on a Divine Level.  However that is all on the sublime microcosmic revelation. If we step back for a change, we can see a vast macro image, and this collage is none other than the Shabbat. To summarize the Parasha, and for that matter life, it all boils down to one thing: repair our souls and have a relationship with God, The Creator. How nice, and even glorious it will be, when Jews and Gerim will sit together, and take in one Universal Shabbat, in a Covenant of Peace….I'll even bring THE gefilte fish if you bring the chrain….הנה מה טוב ומה נעים שבת אחים גם יחד - "Behold, how good and how pleasant it is for brethren to dwell together in unity!" 

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You Don't Know Your Enemy Until...

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A Taste of Shabbat! HD

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Shabbos Style

                                                            Parashas Ki Sisa

                                                          Among The Angels

                                                           Rabbi David Katz

The Ger Code continues – as Moses keeps shape in his dialogue with all of the different types of people who have left behind Egypt with Moses, as well as his intense exchanges with Hashem. The profound nature of these discussions are found in the ongoing "Ger Code" – a consistent vernacular of "The Children of Israel" running alongside of the Ger, who is simply referenced as "The People." This "code" as noticed and established by Torah luminaries such as the Arizal, paints a hauntingly clear picture of the exact dynamics in the desert between "Jews," "People," and Moses, such that we now have well-defined characters to our once ambiguous state of affairs in the desert. Not only does the Ger have a voice, and image, and an identity through a simple code-identification, but the entire Torah now opens her deep and mysterious vaults of leftover ink [after the Breaking of the Tablets, which contained the Oral Torah – written, caused the Second Tablets to be devoid of the Oral Law in written form, and thus Moses inherited the "leftover ink" as explained by the Midrash] that was inherited to Moses as an Oral Torah [the level of "Moses- Messiah"], and suddenly every word and letter of the Torah becomes exceedingly more pronounced, and the Ger suddenly finds himself on the winning side of history, after having been previously led to believe in his non-existence. In fact, his disappearing act can be traced through the code itself, for God says, "I will remove whom I wish to [in reference to Moses' adjuring to be removed from the Book] remove; this was spoken in clear context of the Ger, and history can speak for itself.

Suffice it to say, the Golden Calf did happen, the People caused it [the "People" we have identified as the Ger, and he is in close relation to the Erev Rav, much like Israel has within itself "the haters of Israel"] and the revelation is that this does not come down to finger pointing, for there is a larger picture here, one of the Universal Mission, and the agenda now directly transitions to repairing the Universe, an undertaking by sheer necessity. From this debacle comes the National Mission, and by association, Aaron IS involved, as is every Human who was there, and even extending to those who were not there, i.e. Moses and Joshua were equally effected. The sign of trouble rang loud and clear, at least in the spiritual state of affairs, as they were all removed of their jewelry; the ornaments signified the greats that everyone achieved before the haywire through the return to idolatry. In short, for one brief moment, Man became imbued with the exalted state that enables one to transcend walking like an Egyptian, opening into a new reality of rising like an angel. It was precisely at this juncture where the hammer dropped and they lost their "crowns" and the story of Adam became de ja vu; Mankind fell again, and now the Torah was in motion to fix according to the Divine Plan, among Jews and Gerim.

It was in this aftermath, that the solutions would be first realized, as God emanated into the Torah, and through Moses, the path to the Tree of Life. Suddenly, everyone there would be exposed to Moses, Light, Shabbat, Mishkan, The Path to immortality, Angelic association with the soul, Moses' leadership, Torat Emet [Written and Oral, revealed], secrets of incense spices [symbolizing Jews and Gerim through "7" and "4"], what and why idolatry "is", revelation of identities in the Torah, even reincarnations [through Aaron's involvement of the calf, the end letters onsite allude to his previous life/sin as Haran, Brother of Abraham, and the association with the furnace of Kasdim], the essential Levite – "ben Brit", and the true nature of Jews and Gerim – stiff-necked; in short, the answer map is quite simple, for the destination is purely the territory of the Holy Shabbat. In fact, the whole story leads to the construction of the Mishkan, which in the macro sense is an elaborate introduction to the star of the show – "The Shabbat Queen." The salvation of Man is why the script was written in the first place, going back to Bereishit Bara Elokim…and as the Tikkunei Zohar points out, the Torah's first word "Bereishit" can be easily read as "Yira – Shabbat [the awe and fear of the Sabbath." Shabbat is, was, and always will be the goal of Man; a true rendering of Hashem [meaning is, was, and will be] IS Elokim! [As the attack against God was in the calf and their claims upon it of "another elohim"]

Under the fallen conditions, Man is charged essentially to win back the crown of the angelic; to once again proclaim "we will do and we will listen" [which can be understood as "from the mouth of God we heard two/too" – in fractal sense; the Jew and the Ger as well, through the hearing of two voices in what is perceived to be one mouth speaking], removing death forever, and bringing down The Garden of Eden [and the Tree of Life.  For all intents and purposes, think of everything bad from the calf, consider its opposite as the ultimate Good, and this is the task given to Man through the Torah of Moses as commanded by Hashem. We are obligated to win back the heart of God…and it starts with the Messianic awakening, where the hearts of the fathers and the hearts of the sons will reunite, as told by the Prophet Malachi regarding Elijah's holy mission. One can easily identify this mission of Elijah [that is described as the level of "remembering the Torah of Moses, my Servant, which I commanded him at Horeb [Sinai]…as a reference to the Ger who was clearly [co-starring] there, and is then perforce the subject matter that the prophet speaks of, and in regard to the Final Redemption. Two separate Nations they are indeed – always were, and always will be; the goal is to find the working arena that brings world peace and removes the impurity that was dragged into existence by the snake-like calf of destruction.

We see in Psalm #73 that the Psalmist loathes this world by the utter dominance of the wicked, that runs parallel to Moses' eternal question [which is also the essence of Ger philosophy as seen in Job]  of why do the righteous suffer so  much, seemingly for naught? The answer spins its thread from the outcome of the golden calf; we are living and repairing the punishment that God promised Moses would come out of the idolatry. From our fall from grace, the World was inherited to Amalek as his playground of filth, and we, the adherents to God's Torah, are at his mercy, which clearly is the ultimate oxymoron. So what gives?

The answer is implied in verses 27 and 28 in Psalm 73; the wicked are far, though life is horrible and almost killed me, ironically all I have is God, and it is the closeness of God that truly is Good. When we delve into the dynamic properties of King David's words, the story is profoundly clear, and shows how the World is, was, and always will be on the threshold of repair, and through time we are moving it along, until the time of the End.

Rashi comments, that not only is the answer here in the Psalmist's words, but the wicked have no portion of it, and those of Good will have to struggle at it [think of the same dynamic and now ironic fractal again], this is due to Divine Inspiration that comes from Loving God/Elokim – a direct rejection of the calf, and therefore a most powerful correction. The perpetuation of time comes through the repair of the calf, and the message is conveyed in a way that the wicked are disinterested, and the righteous will have to toil to understand the encrypted code. The sacred key that unlocks the Torah's Light is learning that there is code, learning the code, and then implementing the code; as we approach the End, the code comes clearer by definition, and thus every generation is charged with its destiny in accordance with the Divine Mission in progressing God's Grand Story of Life and Mankind. This tradition of scholarship has led to a simple revelation to be seen in between the lines of the Psalm – the sanctity and necessity of Shabbat, and its oasis status among the evil and impurity of the calf's aftermath and destructive wake.

At Sinai, the Brit came down, and this that descended was the Holy Shabbat, a gift given to Israel. Shabbat would become the island of Holiness and abundance of Good where Jews would take refuge from the World's plight against evil, and be allowed to taste a hint of Olam HaBah. Essentially, 1/7 of Life would be the opposite of a sorry existence that we know all too well. The Psalmist openly says that this is enough to make life livable, merit eternal life, extend Creation, deal with life and death, etc. Yet if we take that opportunity to read between the lines [as proven by tools of Pardes; "Closeness" is gematria 702 = Shabbat], there is a solution that solves all, it's realistic as opposed to fantasy fix all solutions that dwell in a generic mantra and it is logical – and right under our nose: The Universal Shabbat.

Through passage of Torah [and code; true Messianic rabbinical lineage, AKA Zohar consciousness – the Noah's Ark of the future that this time around takes passengers, as expressed by the Zohar Chadash] and the revolutions in life, we are promised to arrive at such a climatic event in history, and equally surprising is that we are told that we will not only have to carry it out for Humanity, but that we will actually be able to understand the Torah's hidden Light that awakens from its slumber in the End of Days. The ornaments of the angels are destined to come back, and catalogue needed to register has been appropriated to the very Gerim who are coming back in the End; in other words The Ger is code and brings code, and it all makes sense through what King David calls, the Love of God/Elokim. The Messiah is the time that ushers in all of these precious gifts, from angels to code, to dormant identities, etc…yet the lens never seems to focus until we understand what it is that we are looking at – and that is Shabbat. Just like the Parsha needed an acute focus, and when seen properly, it becomes resoundingly clear that the message of the Mishkan (and the Ger) [and thus the calf as well] is Shabbat, so too the End is all about Shabbat, and again, the Ger must come to light.

We saw the greatest evil with the calf, and Psalm 73 makes it very clear how horrible this evil is. Yet through the trials of life, one element is astoundingly clear: though Jews and Gerim may have issues and different points of view, they are categorically not Erev Rav, and by fact they suffer the pains of exile and a calf's evil as much as the Jews do in this long bitter exile. God has delivered Noah's Ark to Israel in the guise of Torah, Shabbat, code-tradition/language, etc. It would be sacrilegious in the highest order to even fathom that this boat would not contain and board Gerim! If Israel takes comfort in their given/commanded 1/7^th of a Good life, and they avoid the suffering in good merit of Shabbat, and we move aside from the knowledge known about Gerim and Shabbat [which is allowed as written by the sages], it is imperative that we board this vessel! The World need not exist mostly wicked, and our Brothers have a salvation waiting with arms wide open in the Shabbat, a refuge from the calf and an IOU after personal atonement that was placed on all of Mankind. Shabbat is not just the salvation for Jewish Israel, but for Ger Israel as well; we are and always have been on threshold of World Repair, and it is called Shabbat! Imagine the exponential greatness that will commence with like-minded mature societies that partake of the Sabbath as we approach the promised and desired End – the Universal Shabbat.

Shabbat is the repair of the calf, idolatry, Adam's fall, etc. and is the sanctuary of the angelic man who dwells with God and learns to speak the language of Divine Inspiration, such that we become the username and password to enter the Kingdom of Heaven; this revelation is that this happens here in our World, and we will merit to Bless God/(the name of) Elokim that Hashem hu Elokim truly is Good, that life is truly Good, and that He is, was, and always be a God to "me."

We seek to fly like an angel as we walk the walk with God, and the path to the Tree of Life is actually set out before us all throughout time. The Shabbat is the star of our saga and plight, and opens her arms to us time and time again. As the repair would demand, is that we enter her sanctuary with responsibility and ability to honor her Light. The Torah was thus given, and we have lived out the ink to pristine detail; and we are promised that Moses-Messiah will sing again, and lead us into the Promised Land, that becomes a World of Knowledge of God. A World of God on our minds can only be a World of Shabbat, and as the Rebbe of Chabad makes perfectly clear, basing his words of the Rambam concerning the time of the Messiah, the world will be filled with [from the great mitzvah of making] Gerim.

Who needs to call it code when it is as obvious as our nose? The jewelry that Man desires, is his Shabbat Queen, and as the Bahir states – she has friends, and they are also desired by the King, for he tells them, would I not invite them – for in preparation of them do I take effort, and ya'll glorify me as well as my sign. This is the Brit that was commanded at Sinai, and kindly given to the World by the word of Moses, God's Servant, through His Torah, to learn and grow from, an eternal gift to Jews and Gerim…"a Ger who learns the Torah is compared to The High Priest" and what better time to learn the Holy Torah than in the domain of the Shabbat Queen, she who allows her people to dwell as among the angels. Suffice it to say, She is ready, perhaps now more than ever, we are too.

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