A Covenant of the Ancients

                                                          Parashas Bechukosai

                                                   A Covenant of The Ancients

                                                             Rabbi David Katz

In our Parasha we are confronted with many warnings of travesty should The Children of Israel slack in its Mission; a Mission that tradition and scripture makes very clear to us, as "being the Light to the Nations." There are many who have "a vision" as to what exactly this light is supposed to be, or at least a vague opinion of the do's and don'ts to this task, but the intrinsic nature of the task at hand is always still subject to debate and/or even speculation. The difficulties of articulation on this level aren't because of a lack of desire or even God forbid intelligence level, rather the answers only shine their brightest under rocks that we never even considered to turn over – no matter how much of an oxymoron this may sound. Thus we are truly Blessed to have in front of us this week, one of the most sublime insights to the Jewish-Ger [Noahide] relationship and its success, encapsulated in one of the Torah's most obscure passages, and definitely notoriously over-looked. Quite simply, the Torah says, "… [in regards to punishments, followed by desolation in the Land and a promise to remember the Avot, while the Jews are in exiled lands – and God promises to not obliterate them or annul the vow/covenant with Israel] I will remember for them the covenant of the Ancients, those whom I have taken out of the Land of Egypt before the eyes of the nations, to be God unto them – I am Hashem."

At first glance of our quoted verse [Vayikra 26:45] one could easily glance over it and not walk away with much gained wisdom, or even a blip on the radar. Let's assume that one is to first read this in English [even if alongside the Hebrew] – objectively, the very words as they connect should raise eyebrows. We find "Ancients" and "Covenant" in close proximity to a very famous messianic concept in the name of Jacob being spelled with an extra letter "vav" symbolizing the letter vav of Elijah's name; the mutual letter vav is a promissory note to bring the full redemption, of which Elijah is said to announce [and Jacob took the letter vav to guarantee that the job gets done]. When put into context altogether it proves to be quite interesting even on an observation level, and certainly is worthy of further investigation.

Investigation does in fact yield a treasure-trove of insights, particularly in the area of Midrash and classic commentary of the verse. The Midrash states that the ancients that are spoken of are the pre-Israelite righteous souls of whom founded the way of God from the time of the Garden and onward. These would include Adam, Seth, Hanoch, Noah, and Shem. In a World that pre-dated Judaism, there was an unbroken chain of righteous souls whose mission was to ensure that the path to God would never become lost from spiritual hardship. Hashem made Himself known to them and established a covenant "with the ancients." The verse splits from there and addresses the Jews, namely by pointing out the redemption led by Moses, Aaron, and Miriam.

The ingredients of the verse thus make a four-pronged idea: 1) "I will make known to Israel the covenant of the ancients" 2) – "that is why I [Hashem] has placed Israel in Egypt and brought them out" 3) "as this would be put in the eyes of the nations" 4) "all so that I should be God to them" [and Israel would function as Light to the Nations]

Here we have a completely novel way of interpreting the verse, and taken from a unique angle of how the non-Jew views the Israelite experience from Egypt through the redemption and into current states of affairs. The process would see a pre-Israel World, followed by giving birth to Judaism, who would be delivered to serve as a means of revelation of the covenant of the ancients, so as to make illuminated true spiritual reality and history to the eyes of the nations, with the goal that Hashem would naturally be realized as the true God of Creation. Reading the verse this way makes sense on an exegesis level as well as aligning with the hidden context of Torah characters through time with specific non-identical functions, and overall taking its depth radically greater than if we were to read the verse and fully work with the given variables that were found through investigation.

The result radically shifts our perspective of the Jewish Mission. To be a Light to Nations now comes in a new light of its own, in that we have context to the Jewish story, and the Ger point of view looking at Jews has a new focus as well. The Jew is seen to be a remembrance for the nations as to who they are, where they are from, and their relationship to Israel and ultimately God – furthering the promise to the ancients that they would never be forgotten; and to Israel this is their security as well. Thus to Jews and Gerim, the ancients would factor into both traditions, and serve as a substantial substance to the awakening and survival of both. We now have context of a history of exile and the keys to redemption, as it will happen in the future based on what happen(s) in the past.

The reader is informed that as a sign of redemption after the warnings have all manifested and the land remains barren and devoid of true Israel, a recollection of the covenant of the ancients will commence. Israel would become the catalyst to revisit the Torah of the Ancients through luminaries such as Shem son of Noah. The irony is, that the Ancients not only remind the nations who they are and what is their relationship with the Almighty, but simultaneously the arousal from within the Jewish camp becomes activated. A completely Jewish Torah that exists as a product of exile cries for its lost roots, in that it too needs reminded of the Ancients and their righteous teachings; all enclothed within the Torah of Moses, a Torah from Sinai destined for all of Mankind. This is the Mission of Israel, and this is their Light that Hashem has promised to return in the right visible time.

History has revisionists all over it, yet Hashem has laid out how the revealed end will go, and the commentators suggest that this is a hint in the Torah of how to recognize the famous war of the End Times "Gog Magog." It will be made visible by signs of the Ancients [thus a return of Gerim] and Israel ascending to their posts of this revival of the Torah's innermost chambers. The path to redemption is painfully clear: recognize and yearn for the spiritual technology of the Ancients – for the Mission of Israel is to recall this Light and reintroduce it to our consciousness, paving a path that extends beyond the darkness of the walls of exiles.

May the Gerim and Jews continue their holy Mission to bring forth the Light of the Ancients.

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The Men of Nobility Will Come To Jerusalem....[King David]

God Willing Rabbi Natan Gamedze will begin sharing his story and unique perspective in Torah with Gerim [who are in similar positions of life changing spiritual decisions] and the Nations.

Rabbi Gamedze seeks to shed light from his personal experience and spread his light into a diverse world of many types of Gerim and "Nations" seeking the guidance of how to navigate the spiritual web of reality. The goal is the same for all: to come close to the Almighty through Mitzvot; the challenge is learning which mitzvot each soul needs to attain his goal and leave behind the darkness from being afar.

Rabbi Gamedze is known to quite King David often," it is the closeness of Hashem that is Good." God Willing we will all come close, by working together as Humanity filled with Jews and Gerim - each soul partnering up to move the soul and body together - into the intimate chambers of the warmth of God that we call Light.

May this planet be soon filled with the Light of Knowledge of God, illuminating a physical path that is in the most surreal way ultra-spiritual; truly making "Mazal" come to Earth - the revealed connection to God that brings His hand upon hearts, through the Torah that He delivers to us each day as the Manna of the Ancients.

Who needs astrology when the Mazal [dripping revealed Elokus - literally, as Mazal comes from the word "to drip (from above)] of Divine Reality in revelation will become a way of life on Earth..it will be a time when not only our names and souls will be made known to us [as they always were, but we were blind to our own "calling of name from Hashem"] but  the Name(s) of God as well.

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Psalms In-Depth: Nations and The Chariot

• Sod Yud Kay Vav Kay
• The Fractal of Life
• Why do we judge?
• What is judgment?
• Personal Redemption
• What is a Real Connection to Hashem?
• etc.

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Onkelos Code - The Original Text

• Ger Code 2.0
• New Ger Terminology
• The Basic Template
• Stunning Revelation
• Making Sense of Gerim
• etc.

Click Here For Article!

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Soul De Le Mazalo

Hat Tip Shirat Devorah:




The Talmud (Berachot 7b) teaches that a Hebrew name has an influence on its bearer. Therefore, it is extremely important to name children after individuals with positive character traits who led fortunate lives and helped bring goodness to the world.

The Arizal writes that the nature and behavior of a person, whether good or bad, can be discovered by analyzing his or her name. For example, a child named Yehudah could possibly be destined for leadership, for Yehudah, the fourth son of Jacob, symbolized monarchy and most Jewish kings descended from the tribe of Yehudah.

It is said that parents are actually blessed with prophesy when naming their newborn babies.

According to the Arizal, even the numerical value of the Hebrew letters in one's name can be indicative of an individual's character. For example the gematria of the name Elisheva is equivalent to the numerical value of the Hebrew words yemei simcha, meaning "days of happiness," perhaps portending a joyous life for a baby girl named Elisheva.

It is precisely because the fortunes and misfortunes of mankind are concealed in the secrets of the letters, vowels and meanings of Hebrew names that a seriously ill person is given an additional name like Chaim, meaning "life," or Rafael, meaning "God heals," in order to influence his destiny. We hope and pray that the new name will herald a new mazel, or fortune, for the stricken individual.

Rabbi Elimelech of Lyzhansk, writes in his classic work on Torah "Noam Elimelech" (Bamidbar) that there is a profound connection between the soul of an infant and the soul of the person for whom he or she is named.

When a child is named after the deceased, the latter's soul is elevated to a higher realm in heaven and a spiritual affinity is created between the soul of the departed and the soul of the newborn child. That deep spiritual bond between these two souls can have a profound impact on the child.

Zocher HaBris 24:4, who also quotes Noam Elimelech on Bamidbar: “If they give him the name of a tzaddik who has already lived in this world, this will cause him also to become a tzaddik, because it has aroused the soul of the departed tzaddik in the Supernal World.



If anyone reading along with interest in "Name Torah" finds interesting and valuable [further] sources and insights  - that will shed light on this massive essential Torah tradition - please send them to my email [soulmazal@gmail.com] and I will blog it accordingly. It is very imperative to publicize the Torah concerning names, at least because of its severity, lack of knowledge, and misinformation about it. It goes without saying, that Names are just as essential to Noahides [Gerim] as Jews and equally prophetic. If the whole World knew and/or had their names revealed to them, our purpose, knowledge of self, and inclination of "what should I do" questioning would be revealed through any study or meditation of the name. With that said, a large part of Torah can be dedicated solely to the study of names [and one's name]. This is holy work, and it is part of my personal duty to make this knowledge available - as much as my Ger Torah work, and I encourage all to investigate further , even on a simple and basic level. 

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Little Noah Lech Lecha

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Onkelos The Ger - And His Code

                                                                  Parashas Behar

                                         Onkelos the Man and the Commentary

                                                                Rabbi David Katz

The Torah that we know today, as it comes in most standard editions, contains the super-commentary written by Onkelos; it is generally recognized as the gold standard for understanding the true understanding of the Torah. Of course this means that for all of time so far, scholars have struggled with his words to fully grasp their meaning end extensive depth. When we focus on Onkelos in Behar, we find a little nugget of truth that may be an actual thread to understanding him light years beyond where most are holding of those who tread his waters. This is none other than his unique wording with the various "Ger" references in the Parasha; he sets a new precedent in that where there was Ger Code before through the various Talmudic Sages, he takes it to a new level. Lastly, he was a Ger himself, and now it only seems fitting for this code to go full circle, and end up in the best hands that it ever could; it is said that Onkelos is the official translation of the Torah –Moses –Authoritative. Praiseworthy are the Gerim that they shall live forever, as they are as eternal as the very words of Torah that they are invested in – side by side with Israel.

The word Ger exists in the Torah approximately one hundred times, and the generic translation in English is often inaccurately "convert" while its actual translation is subject of much investigation! In truth each mention of Ger is explained to be a world by itself and it is properly understood through the entire context of each full location; each location is different perforce. The logical outcome of such a framework in Torah is that by learning the entirety of all that is related to the Ger, one will quickly identify a rudimentary code within the text. Many of the "code words" [like, "the Ger of the gate"] are words that often turn up for context, and become systematic due to their regular appearance in text. Thus the World of the Ger becomes illuminated with experience and repetition, even fostering a model for other subtopics contained within the Torah.

There is great light and principles in learning that stem from the Ger code, and these revelations formulate the basic structure of "learning about the Ger." One simple yet potent realization is that as one quickly learns from context, there are many types of Ger. One could be anywhere from a convert, Noahide, Ger Toshav, dweller/stranger, etc. People then get lost and assume that the verse must speak only of one, and then come to exclude the rest; moreover, most will erroneously assume the convert is the most practical and logical of them, due to recent history in face of unprecedented ancient history that sings an entirely different tune! This idea that we can have more than one concept lumped together is called "ribui" [inclusive] as opposed to "miyut" [exclusive]. The Torah is here to contain light, not minimize it.

The Talmudic scholars took this methodology of code, and formulated it into a sure proof wisdom of how to identify the Ger, and even using this as an effective way to learn matters in Torah through a type of code. [There are many principles of learning Torah through tradition, as a way to learn text in unconventional ways; a set of thirteen of them are brought down in the morning prayers identified as Rabbi Yishmael's 13 ways of learning] Out of their schools came the code, and from there we have terms like Ger Tzedek which have a specific rabbinic meaning [as it isn't actually a Torah term, but rather an Oral Torah term to help rabbis classify the Written Torah's Ger with identifiable context.] to help understand with more clarity. In the end, the World of Ger is born, and we can say goodbye to the generic convert exclusive connotation, and allow our eyes to open and view just how featured the Ger is in Torah and the World.

And this is where we thought the story ended…a Ger code and precedent of many types of Gerim. Only one question could possibly remain, as one could wonder where the Rabbis learned the Ger code, or if there was a precedent in something that predates the Talmudic era with a prototype predecessor. The answer is yes, there was – and it was Onkelos.

Onkelos merited scribing the Torah's authentic Aramaic translation; he was a Ger, and as it turns out, he coded the code into his commentary/translation of the Written Torah.  Where he differed from the Rabbis, was that he was simply earlier and the concept innovator – he laid down principles that would eternally serve the advanced scholar, once he "graduated" through the later generations layers over his work. It would seem that to even understand and recognize his penmanship, we would have to learn the latter writings and digest them first very thoroughly. With full proficiency and fluency the interested scholar can advance through gaining a grasp of the subtle distinctions left out of the basic Ger Universe, and all the more so locked out of the generic place of simply referring to the convert as the lock on all doors of perception.

Onkelos effectively gives us the true blueprint, which would look like a totally new and advanced code that could accomplish far greater implications of understanding. One of his biggest principles is the idea of simply defining "what is a Ger" once and for all. His definition is nothing short of amazing, for he describes it like this: [explained] there are many types of Gerim, and each will have two stages – the process and transition of becoming [whatever that new thing is] and the actual stage where he settles [on whatever it is he is now]. Whether he became a convert, of dweller, or Noahide, or whatever – each one will have come to a new place from a different place. Thus he will have picked up and traveled – process and settled into a new distinction – and settled identity. This is called Giura in Aramaic, and this term is one term that can be used for all types of Gerim together – ribui, not miyut.

With this revelation we can plug in the old Ger code tactics of using the rest of the verse to explain the details of the Ger(im) of each verse, and through Onkelos, we can actually see his code. Our Parasha has a most profound Ger in it under these conditions, in that he is a Ger Toshav as mandated by the basic Hebrew. Where Onkelos takes it another step is that he refers to him as "uncircumcised" – this is fantastic because he has told us inherent code from the verse in a whole new lens to see new code – different than our previous model. Thus by following this path, we will see that Onkelos is telling us that the path is already paved, and when we walk down his path, we are walking the authentic Ger code path. Each listing of Ger in Torah under Onkelos' pen is a perfectly manicured garden of delight, not leaving any stone unturned; we now know every type of Ger and element in Torah, and different from before, for now it is much more precise, clean, and comes with less guesswork. Effectively, a new code has been established, and as before, we are not looking at an overabundance of convert slant.

Parashas Behar graces us with perhaps some of Torah's most profound Ger referencing in all of Torah. We can always delve deeper into Ger code from the authorities of old; but if we go ancient and into Onkelos, we can see the true beauty of God's Torah, through its infinite layers of understanding. One thing remains clearer than ever from Onkelos' code – and that is the Ger is certainly cemented into the Torah, and in most profound ways. As much as Onkelos is eternal – he and his work, it is more than obvious so too is the Ger – for he is in the very fabric of the Torah's DNA; it is tragic when people wish to freely convert away potential Gerim for simply not having the merit to fall in love with the Ger on deeper levels. Yet one thing remains constant, and Onkelos will forever give testimony to this one fact – God loves the Ger, and the Ger can only Live. Of one face of Torah among its many others, making Gerim is what it is about, and a true Blessing it is to be involved with God's most holy work and a miyut this is not, for the Ger's very definition is our now famous ribui – as he comes to include all, as the Fourth House of Israel. 

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Psalms [72] #8 - Messianic Compassion Upon The Nations

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Emor - The Noahide View of a Messianic Age

• Third Temple Reality
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• The Holy Meat Industry
• Who Brings Offerings?
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Click Here For Article on Emor!

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Your New Name - Concepts In Judaism

Thanks to Rabbi Lazer Brody for this great article showing the rich Jewish Tradition of the value of having a Name!

I might add that as every name ever given is prophecy [thus the Rabbi warns against frivolous choices in choosing a name] and contains our Torah [non-astrological] Mazal; Mazal is the Torah defined relationship that we have with Hashem as He calls our name. Thus like any piece of Torah, a Name is the most natural Word(s) of Torah that we possess, and we can gleam infinite wisdom from the Tree of Life just by delving into our names!

Unlike astrology and divination, the soul has a name, and that name is part of the Torah itself; to learn the Name is most distinct path in understanding ourselves as we exist in relation to God. One need only to look into the Torah to see how important it is to have a Name and that its investigation is fundamental in Judaism and tradition straight from the Torah. The Zohar and kabbalah has endless examples of showing how a name entails our mission, not as to show the future, but to connect to our mazal/energy that we constantly live with, and so that when the moment comes to act for God, we have our name to rely upon.

**For the record I do not endorse outright baseless name change;  what I do endeavor to help with is aiding and influencing an additional subsidiary Hebrew Name that serves to help with spiritual insight to a person's life and meaning/purpose. As with any Torah, Hebrew has the divine quality to shine a more precise image of our soul; yet should one want to investigate their natural born name, there is no need to change it out of haste or spite, rather it too yields great wisdom under the disciplines of Torah study, that apply to all learning of names in this way in Torah tradition.

Breslov.co.il:

One of the most frequent questions people ask me is they're allowed to change their names. Hundreds of times, I hear complaints like, "Is it my fault that my grandmother's name was Yenta Dvosha? Why did my parents call me that? They didn't consider what I would have to go through…"

Nimrod was born on a kibbutz in the Galilee. During the Second Lebanon War in 2006, a Hizbolla bullet pierced a hole in his helmet but merely cut his scalp. He needed stitches, but he couldn't ignore the miracle, for less than a centimeter separated between life and death. Nimrod became a baal teshuva, a newly observant Jew, but the name had to go, for the Nimrod in the Torah was the first person in history to rebel against Hashem.

Many people aren't happy with the name that their parents give them, for any number of reasons. The bottom line is that it's their life, and they want to do what makes them happy. Mom might have loved the name of Myrtle and maybe Dad thought that Isidore was a distinguished name, but why should their kids be stuck with a name that makes them miserable? Shouldn't they be allowed the free choice of changing their own name? What are the ramifications of a name change?

The Torah shows us that a change of name invokes a change of good fortune. Abram and Sari were not only childless, but totally infertile. Hashem changed their names to Abraham and Sarah, and they became parents with millions of offspring – we are the proof! Since the name of a person reflects the nature of his or her soul, one who changes his/her name gets a new soul. Usually, his or her life takes a turn for the better. Nevertheless, you shouldn't decide on a new name on your own; seek the advice of a qualified rabbi and genuine spiritual guide who understands the ramifications of a name change and who knows you as well. Such an individual can help you choose the right name.

A person's name, inasmuch as it's the "label" of his or her soul, tells much about that person's character traits. Here are things to consider when changing your name:

1. Choose the name of a righteous person, preferably from the Torah and preferably a Hebrew name, for Hebrew names have a special holiness, and holiness is a vessel for Divine abundance.

2. Don't choose the name of an angel, unless it is a commonly used name such as Michael, Gabriel or Raphael.

3. Stay away from foreign names (see #5, below).

4. Don't take the name of a person who died young or was killed tragically.

5. Don't take a name that is strange. "Trendy" names like "April" or "Tiger" may be fun for a cocktail party, but they're devastating for a soul. They don't stem from holiness so they don't invoke blessings.

6. Pick a name that you like, that you're comfortable with and that best seems to describe you.

When a person doesn't feel good about his or her name, he or she has every right to change it. Changing a name does have its advantages. Our sages say that a name change rips up an evil decree against a person. The Zohar says that by virtue of a name change, one's sins are forgiven. Rebbe Nachman says that a name change can elevate a person. And, the Rambam tells us that a name change helps a person break away from the past and forget it.

In any event, a name change is serious business – don't take it lightly. You can't change your name like your change your clothes, for multiple name changes can trigger severe identity crises. Again, consult a qualified rabbi and genuine spiritual guide whom you trust and who knows you.

Parents have no right to emotionally blackmail their children who want to change their names. Let the child live his life as he sees fit. By the same token, parents cannot expect their children to have the same taste or values as they do, especially when the parent is secular and the child has decided to live an observant lifestyle. The name that suited him on the football field is not the name he wants as a Torah student. "Candy" or "Ginger" was fine for a cheerleader, but the young lady who is now learning Torah in Jerusalem and contemplating marriage would much rather be Rivka or Rachel.

Some months ago, I purchased a new cellular phone. The store manager, a courteous and personable young lady, asked me if I were a rabbi. When I answered in the affirmative, she requested a blessing to get married. She told me that she was 28, a university graduate with a good job and good salary, athletic and considered attractive. She had plenty of dates but no marriage proposals and not even one decent candidate to spend the rest of her life with. "What's wrong with me, Rabbi? What's holding up the train?"

I asked the young woman what her name was. She answered, "Lilit". I gulped. She asked what was wrong. I told her that her name was the wife of the Samech-Mem, better known as the Satan. No wonder she wasn't married. Her  parents. "modern Israelis", liked the sound of they name they give her, but they never asked its significance. That following Shabbat, I arranged a formal name change for her. She was blessed by her new name, "Leah the daughter of Menachem", in front of an open Torah scroll. Lilit became Leah, and Leah became engaged to a wonderful young man less than two months later.

The right name is conducive for inner peace and freedom from emotional bondage. Be careful about picking your new name and don't be impulsive. It's so important to consult your rabbi and spiritual guide. Most of all, be true to yourself. May you have nothing but blessings always, amen!


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