Shem: Finding The Whole Torah Within Haazinu

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Parashat Haazinu:

Moses and Shem: A Matter Within the Matter

Rabbi David Katz

 

In this week’s Parsha Moses ascends the extraordinary mountain that would receive his perfected body, the same mountain that would receive Aaron and Miriam as well. What makes this mountain extraordinary is that the Midrash explains that it has four official titles [Mt. Nevo, Mt. Avarim, Mt. Hur, and Mt. Hapizga], with Mt. Nevo in particular as being perhaps the most revealing of the four, and being a  mash up of: “Nachash – Bo” – “The snake is in it.” This is a reference to Miriam, Aaron, and Moses, all being buried within close proximity of this mountain strip to the East of the Jordan, and each as having died only due to the impurity of the Snake that got the best of Adam in the Garden of Eden; thus it was not by the sins of these three Holy Souls that they tasted death, but rather because of the lack of turning back the wrath of the Snake from this World that continues to get Man to sin, and thereby come to the grave. The direct consequence of this lack of vanquishing the Snake, a pull on the heart that we can all feel in the tone at the end of the Torah, is that they must remain outside the Land until the proper resurrection of the dead, which as the Rambam explains, is the pinnacle of one’s Faith. As Moses comes to meet his destiny and death makes its final approach upon him, one can’t help but notice allusions of Shem [the son of Noah] and the similar struggles that he went through and what Torah allusions are present here in a strikingly similar stream with Shem.

There are several layers of Torah that hint to the connection between Moses and Shem in this Parsha, all ranging from the various levels of Pardes [P’shat (simple meaning) R’emez (hint) D’rush (allegory) and S’od (secrets)], yet three distinct concepts resonate on a frequency that stands out more than others.

Moses ascends a Mountain to fulfill his death, much like Shem was gathered at Sinai for 1300 years before his moving on. This concept is in conjunction with a Midrash that states that Shem was actually released from Sinai by King Solomon by the power of his Torah. We will look at the dynamics of this Midrash and how it relates to the teachings of the Vilna Gaon (Rabbi of the 18^th century), namely that the “Gaon” states that the entire Torah is made up within our Parsha, and that Moses’ mountain is allegorically synonymous with Sinai. The other concept is that of the verse 32:46: “Place on your hearts these words.” It should be noted that the word for “Place” is a derivative of “Shem” in Hebrew grammar and the gematria (numerical value) of the expression, “Place it on your hearts” is the same as “Shem son of Noah” [450].

The Vilna Gaon states that there are 614 words in this Parsha. In many ways [mostly Kabbalisticly] this number “614” encapsulates the concept of “the entire Torah.”  The most basic source of this relationship here in our parsha, is that 614 is the same as 613 [in Torah / Gematria, two words being off by “1” is not seen as a problem; rather it maintains its support. This concept is called “kollel” – addition. The source for this is found in Genesis where Reuven and Shimon are “like” “Efraim and Menashe” – the difference between both sets of sons is 1, and the Torah identifies the relationship: 725 vs. 726.] in that this hints at the number of commandments of 613. This takes us right back to Shem and the Midrash where he stood at Sinai for 1300 years until King Solomon released him.

As Shem stood at Sinai for those long years [which again, note the Vilna Gaon identifies the similarities between Moses’ mountain and Shem’s mountain, i.e. Sinai], and went through Sinai and beyond, virtually guaranteeing and providing witness in the success of Torah and an eventual Redemption [namely there being a Messiah son of David] Shem needed to be released from Sinai, and be given access to ascend on High, to be a Priest to God Above. Like Moses, Shem would not be given access at this time to the Land of Israel [below]; rather he would occupy the Land of Israel Above, until the time of the Final Redemption, of which Shem takes part with his role as the “Righteous Priest.” [Sukkah 52b] Also like Moses, this would not be due to the nature of Sin, but rather the failure to remove the proverbial venom from the snake and its grip on the World. Just as Shem in his confrontation with Solomon, forced the young King to encapsulate the entire Torah on one foot [to the tune of what would become Solomon’s Three Books: Proverbs, Song of Songs, and Ecclesiastes – all the synopsis of the Torah of David his father, to which is a lineage that Shem helped design through Tamar his daughter and her unique marriage/conception with Judah, David’s forefather] so too our Parsha that contains 614 words, is Moses’ way of imparting the entire Torah “on one foot.” It is said that if one learns out each word of Haazinu, he can actually relate to the entire Torah, and even the Torah on High, through divine faculties. With this Shem and Moses are quite parallel in their “last charge” to the people; Moses with the Jewish People and Shem to King Solomon, both would suggest an essential Torah that would live on through the Messianic age.

Lastly, the Torah mentions the “Placing of these words on your hearts.” The Gematria/Numerical Value of this expression is 450 – “Shem son of Noah” – which this may very well be Moses’ hidden charge for the people, to seek out the deeper levels of Torah, on an all inclusive level, otherwise known as “Pilpul” – the spice of Torah. The Torah of Shem is not listed by name anywhere in the Torah, yet the Midrashim, and even to garner a simple pshat in some places [simple meaning] requires one to insert the importance and knowledge of Shem. The reason why Shem’s Torah often does not stick out in one’s mind from reading the Torah, is that it comes from a revelation of Torah called “The Torah’s Modest Side” [Sifra D’Tzniusa]. It is from this level of Torah that one must literally “soften” his mind, to hear the Ancient voice of Torah speak loud and clear in the “today.” The Torah of Shem in many ways is the forerunner to the Torah of the Messiah, which tradition says the Torah as we know it will not change. This is exactly what happened at the exchange between Shem and Solomon, as the Essential Torah was expressed in the Torah as we know it and as Solomon knew it at that time – going back to Moses, and in the vessels of King David, who would be the archetype of the Messiah. When the prophet speaks about the circumcision of the heart [and to remove the hearts of stone], the Torah of Shem fits the bill, as when one hears the soft voice of Shem’s Torah embedded in the Torah of Moses, the heart is seen as circumcised, as a heart of stone perforce can’t claim the frequency. It should be noted then, that the Vilna Gaon states that 614 [as per the number of words in the Parsha] is that of Charut – 614 in Gematria [חרות], which means, “engraved.” The Vilna Gaon makes a connection to the Stone Tablets that contained the original 10 Commandments. The idea would be that when one has softened his heart, to encapsulate the entire Torah, from its softly spoken side, [the modest side of Shem] then the stone of the 10 Commandments ceases to remain an impediment to the scholar, for his heart has removed the stone as it would apply to this World.

Parashas Haazinu is one that is uniquely diverse, complex, and quite compelling. In this Parsha, Moses goes to his death, for reasons that ultimately belong only to Hashem. The same can be said about Shem, and all of the ambiguity that surrounds his name and his life. The Torah is a shroud of mystery for Shem, and now it is Moses, who as an incarnation of Shem is taking a similar trek, that like Shem will culminate only at the time of the Final Redemption. Moses and Shem have successfully delivered us the entire Torah, whether encoded in Haazinu or the books of Solomon, our job is to hear the voice of the Righteous in the Torah, and for that the Tanach reaches its conclusion in prophecy. The Prophet Malachi closes with his words, a prophecy for the Righteous Priest that “Rashi” identifies as Shem, “For the Lips of the Priest should safeguard Knowledge, and people should seek the Torah of his mouth, for he is an agent of Hashem Master of Legions. Such is Shem, who like Moses, they imparted with us the entire Torah encoded within their last moments, while in ascension upon similar mountains. If only we would listen and circumcise our hearts, perhaps then the Torah of Shem would come in the form of the Righteous Priest, who is destined to come in the End of Days – May it be soon.

Amen.

ברוך הבא ה''תשעג

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NWO Coming Out of Iran?!

NWO

 

...And Now NWO from Ahmadinejad?!

CSMonitor.com:

Despite the clock ticking down to military action against his country, Iranian President Mahmoud Ahmadinejad largely ignored current events in his United Nations speech Wednesday and chose instead to call for a “new world order” free of the domination of the ruling big powers.

In what was the controversial leader’s eighth and last UN speech as Iranian president, Mr. Ahmadinejad laid the world’s misery at the feet of the “arrogant” few powers who rule from the UN Security Council, and offered the Non-Aligned Movement, which groups more than 120 developing countries, as a better model for governing the world.

Iran holds elections in June, and Ahmadinejad is barred by the constitution from seeking a third term.

Ahmadinejad did refer once to Israel and to the international crisis over Iran’s advancing nuclear program, saying the unfair and militaristic global system is what led to “the uncivilized Zionists threatening military action against our great country.”

In years past, the Iranian leader’s provocative pronouncements – denying Israel’s right to exist, doubting that Islamist terrorists carried out the 9/11 attacks – have prompted walkouts by delegations as he spoke. This year Ahmadinejad stood before a hall about three-quarters full, with the Canadian delegation one of the few to walk out.

The US announced beforehand that it would not attend the speech in protest of comments Ahmadinejad made earlier in New York rejecting Israel’s legitimacy, and because the speech fell on a Jewish holiday.

Saying Ahmadinejad had been “spouting … repulsive slurs against Israel,” the US Mission to the UN said in a statement that “it's particularly unfortunate that Mr. Ahmadinejad will have the platform of the UN General Assembly on Yom Kippur, which is why the United States has decided not to attend.”

The theme of a “new world order” is not a new one for Ahmadinejad, but it was the first time he dedicated his UN speech to it. He said “Muslims, Christians, Jews, Hindus” and other religions and cultures could live in harmony and peace if it weren’t for the “arrogance and hegemony of the ruling minority [and its] oppressive international order.” Those words did nothing to sway international human rights activists, who have used the occasion of Ahmadinejad's New York visit to register alarm over human rights in Iran.

“President Ahmadinejad's mix of attacks against 'Zionists' and 'hegemonic' powers for their rights abuses fails to distract from Iran’s own appalling rights record," says Philippe Bolopion, UN director for Human Rights Watch in New York. Singling out recent setbacks for women in Iran, Mr. Bolopion calls Ahmadinejad's "celebration" of the “spring of all the justice-seekers” in Arab countries particularly "perplexing ... in light of his government's support for the Syrian Government’s bloody crackdown.”

Ahmadinejad did not address Iran’s nuclear program, nor international concerns – expressed by the UN’s nuclear watchdog agency, as well as the Security Council and Western powers – that the program has Iran on a path to building a nuclear weapon. Iran insists its program is for peaceful purposes only.

In interviews on the margins of his UN visit, Ahmadinejad has said Iran remains open to dialogue, but he has dismissed both the threat of military action to stop the program and the impact of international sanctions designed to compel Iran to negotiate with world powers.

That dismissiveness appears to ignore a more somber mood just below the surface at the UN. Syria’s civil war, the trajectory of the Arab Spring countries, and instability in Africa’s Sahel region may top the list of priority concerns, but worries that a military confrontation of unforeseeable consequences may lay on the global horizon are not far behind.

President Obama put the General Assembly on notice Tuesday that a nuclear-armed Iran is not acceptable. Other leaders have seized on that statement to warn that the current trajectory – Iran's continued progress in a fuel-enrichment program as dialogue remains stalled – means a more devastating confrontation could become inevitable.

“Everyone knows that an Iranian [nuclear] weapon will not be accepted – so to do nothing and allow the program to advance is to risk war,” French President François Hollande said at a press conference Tuesday. The only way to turn the world off its current course, he said, is tougher sanctions on Iran and a return to dialogue.

But Ahmadinejad ignored the gathering clouds, at least in his speech. He did, however, manage to find a place to reiterate his conception of womanhood and how a materialistic world has soiled it.

“Woman’s sublime role as heavenly being has been abused,” he said, by the “moneyed powers” that now rule the world but that would be overcome under his new world order.

 

 

 

 

...And from Bibi - More NWO?

 

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Shir HaShirim: Insights to Geulah!

Click Here For Shir HaShirim Chapter 8 Verses 3 & 4!

• Ashrei
• LeRoshi = Yisrael!
• Gog Magog
• Love From God
• Left -Right: Dance With God
• Glory or Fire
• Brit Chadasha
• Korach and the Levi - Kohen of Ezekial
• Geulah of '74?

Enjoy, as we trek towards the Siyum of Shir HaShirim - all available on TorahAnyTime.com!
[there wil be cd's made once the series is finished; over 100 lectures! of Chiddushei Torah]

Hurry Up, NU!

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The Eighth King That Didn't Die: Heil King Bibi!

In the Torah there is a portion that deals with the 8 Kings of Esav. As the Arizal learns out that this is the source of the Kabbalistic concept of the "shvirat ha-kelim, breaking of the vessels of creation, there are many levels of depth to the passage.

Since Rabin began giving away Land "for Peace" Bibi makes for the 8th Prime Minister when one counts Livni, since she technically was elected and even ruled Kadima.

An interesting notion from Rav Kaduri was that the Sharon Government would be the last, and we kind of are still in that tekufa, again being that Livni DID win the election, only Shimon Peres decided to go with King Bibi.

The pussuk itself hints at the American-Israeli-Political pipeline in the loshon, and as a play of words "לבני ישראל" can spell: Livni, Yisrael - Yisrael being where the Bibi government will give way to Moshiach hopefully.

The eighth King is called Hadar, and not only do the meforshim describe him and his wife [he is seen as having not died, and is special because of his wife] in a way that fits Bibi, but the concept Hadar basically sums up Bibi. Not to mention that this is his second term, thus to literally return is what he did. For more insight, look to the commentaries about "Mehitavel" [Genesis 36:39] and as she is Bat Mi Zahav: explained as "worthless money" and "Liquid Gold" - economy gone bad, oil, etc. The Pussuk seems to fit times people and actions.


וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ־מֶלֶךְ לִבְנֵי יִשְׂרָאֵל

Allegorically explained:
"And these are the Kings that ruled in the Land of Edom - Inside you, a king; ...Livni - Yisrael [until Moshiach's revelation. Thus 8 Kings, all going back since Rabin, which the Zohar says the year "56" was the beginning of Geulah, hinting at the end of rabin's life, that began the Galus of the Erev Rav and ceding Israel. The Zohar then goes on with the famous "dates" - 60, 66, 72/3.
May it be so, in '73.

Haaretz.com:

Prime Minister Benjamin Netanyahu's selection as Man of 5773 - that is, of the Year to Come - is so painfully obvious that maybe it even begs to be set aside. Netanyahu is indeed the man of the year in which Iran, according to the minimalist forecast, is expected to become a member of the nuclear club - or at least to reach the threshold of the club. Unless the United States does the dirty work for him, the premier is the man who, in the next few months, will make the most critical decision in these parts since David Ben-Gurion decided to declare Israel's statehood.

To attack or not to attack, that is the question: to try and obstruct or at least delay the Iranian nuclear program by military means, or to lower one's head and come to terms with a nuclear Iran?

When Netanyahu was asked this week if the Iranian threat would be removed in the year to come, he answered, "If only." There isn't a single concerned citizen in Israel who would phrase it any differently.

One senior political figure said that Netanyahu is acting as if he were one of the biblical judges. And indeed, the prime minister often tells people around him, "I am motivated by the mission of ensuring the existence of the State of Israel."

"I see things in a logical manner. I am the last of the dinosaurs," he adds, cynically, "who did not err in seeing the progress and the brotherhood of the Arab Spring galloping full speed at us. It is the nature of human beings to repress, repress, repress. Most people fold under criticism. I am not among them."

In his opinion, the criticism that is being leveled at him for his scathing reactions to President Barack Obama, and his demand to set red lines on Iran, is no more than political criticism. He radiates the feeling that he is apathetic to such criticism. Even his supporters are hard pressed to understand a strategy that has led to a deterioration in relations with the United States. No red line is going to be set. The Americans have very publicly made that clear. Obama now seems to have an immeasurably better chance of being reelected for a second term than Romney has of unseating him. So why is he knocking his head against a brick wall?

"I am saying what needs to be said," he responds to these nudniks. "I said the same things 15 years ago. In 2005, I was the only one talking about applying pressure on the Iranian economy. There were no sanctions then. I will continue to say these things."

This November, Netanyahu will surpass Yitzhak Shamir to become the second-longest-serving prime minister of Israel, with an aggregate total of six years and eight months: between 1996 and 1999, and since April 2009. The elections will be held in 5773. "All of the partners expressed a desire to approve a budget and to keep on moving ahead," Netanyahu said this week, at the end of a round of discussions with his coalition partners. "Unless they make excessive demands, we will approve a responsible budget and will keep on serving until the last day [late October 2013, which is the start of 5774]."

If the budget is submitted to the Knesset in another month and a half, there is no doubt that it would be the big surprise of October. The treasury is no longer talking about a budget. The Knesset is no longer talking about a budget. And the various ministries cannot see even the faintest shadow of a budget being formulated for the year to come. Either Netanyahu knows something that the others don't, or he simply wants to get through the holidays, stride into the Knesset at the opening of the winter session on October 15 and joyfully announce early elections.

It is difficult to forecast how an election 13 months from now will turn out. It is easier to forecast what will happen in another four months - the earliest date on which elections could be held. In this scenario, Netanyahu would evidently be elected to another term, for three reasons:

1. There is no serious candidate for prime minister running against him.

2. In the polls, the Likud is still the largest party.

3. In the current electoral system, the Likud-right-ultra Orthodox bloc is the largest political bloc in Israel. The demographics carry the day in favor of this bloc - every day, every week, every month. Even the immigrants now arriving from Russia and France have a right-wing political orientation.

So there will be elections in 5773, and Netanyahu will piece together a coalition. And then what? Nothing will change. He will continue to fall out with Obama (if the latter is reelected ); he will continue to put the brakes on the peace process with the Palestinians (true, that predicament is not only his fault ); he will be hyper-engaged in the Iranian affair; he will make deep and painful budget cuts, in the hope of the electorate forgetting them by the next election; and he will be compelled to legislate a bypass to the Tal Law that would regulate the draft of Haredim and Arabs.

Deviating from the norm

But wait a second: This was the story of his first term, too. Then he quarreled with President Clinton and looked forward to a victory for the Republican candidate. Then he went a good part of the way in negotiations with the Palestinians, but took a step back at the last minute. For Netanyahu, the son of a historian, history has a tendency to repeat itself.

Toward the end of his present term, the Palestinians are still on the agenda, but only in the sense of maintenance and prevention of the Palestinian Authority's collapse. Netanyahu assists them economically, but only so they don't abandon the arena to Hamas. If it depends on him, the same will hold true for the next term.

Obama will challenge the premier quite a bit in the Palestinian arena; if elected, Romney would leave him alone. The Republican candidate who doesn't miss an opportunity to miss an opportunity is heard saying - in the leaked cell phone video that documented him besmirching half of the American public at a donors' dinner - that the Palestinians are committed to Israel's destruction and that there is no chance of a solution.

Someone asked Netanyahu if Romney was speaking for him. "What do you mean, speaking for me? What rubbish!" Bibi said angrily. Really now, that would be truly unthinkable.

If Netanyahu is reelected in 5773 for a second term, that would be a deviation from the norm. Few of his predecessors managed to do it. In the past three decades, Ariel Sharon did it in 2001 and 2003, and Begin did it in 1977 and 1981.

But unlike Sharon, Netanyahu missed a rare opportunity to be a candidate who crossed party lines - he remained the candidate of his own camp. This sort of golden opportunity was in the offing following last year's release of Gilad Shalit, on October 18. Another opportunity could have presented itself if he would have made the historic decision to draft the ultra-Orthodox. He headed a mega-coalition of 94 MKs, most of them secular. But at the last minute he got cold feet and opted for his natural partners, the Haredim.

This is the coalition that raised him to power in 1996; this is the coalition that secured him the premiership in 2009; this is the coalition that did not abandon him in the face of the freeze with the Palestinians, the deterioration of relations with the United States, the social protest, or even the recurring farces in his own bureau.

In his third term, there is a fear (or a chance, depending on the beholder and the voter ) that Bibi will no longer surprise us. President Shimon Peres will no longer consult secretly with world leaders and tell them that Netanyahu is interested in entering history as a peacemaker. Ehud Barak will not provide an erudite and coolheaded assessment that, in the choice between Shamir's dogmatism and Begin's brazen and mountain-uprooting leadership, Bibi will take the latter's path.

At age 64, people don't change. And certainly not people who believe that the sun rises and sets on them. Netanyahu is conservative. He does not text. He doesn't have an email address. He doesn't believe in a settlement with the Palestinians.

During this term, in June 2009, he delivered a speech at Bar-Ilan University and announced his support for the two-state solution, freezing construction in the territories for 10 months. He did so, not because he was convinced of the two-state solution or the national need for suspending construction in the territories, but because he was dragged kicking and screaming into it by an American president at the beginning of his term.

It may be that Obama will also push him into a corner during the coming year as well. What would come of it? He is not Shari Arison, who declared that peace begins within her. He is proud of the fact that, in this term, he made the Palestinians fully understand that they will never again receive a proposal the likes of which they received from his predecessor, Ehud Olmert. Nor will they receive a proposal that comes even close to the ones they've rejected.

When he is asked what we can expect in 5773, he focuses on two key issues: continued activity on Iran, and continued maintenance of the economy. And what about the Palestinian problem? "If Iran is armed with nuclear weapons," he says, "that question is moot."

Voice of moderation

Last week, this column reported on a meeting held by Defense Minister Ehud Barak in his office. Fifteen or so people were in attendance - most of them writers, professors and cultural figures who were signatories to a petition stating that a "black flag of illegality" fluttered over an Israeli attack on Iran. The invitation list included two retired security mavens: former Mossad director Shabtai Shavit and former deputy defense minister and reserve brigadier general Ephraim Sneh.

In the wake of that story, Sneh asked that it be noted that he did not sign the petition. He says Shavit did not sign it, either. I asked him what he learned from the three-hour conversation with Barak. "When they telephoned me from his office," Sneh says, "I thought I was being invited to a strategic security consultation, of the sort that Barak sometimes likes to hold with veterans of the defense establishment. When I arrived, I looked around me and saw Prof. Yehuda Bauer, Prof. Joseph Agassi and [actress] Gila Almagor. Respectable people all, but I don't remember them scrambling up the hills with me back in my 669 days [the Israel Air Force's search and rescue unit - Y.V.]. Then I realized that I'd arrived at a parlor meeting for the Atzmaut [Independence] Party."

The common political wisdom holds that Barak needs the voices of the left and the center to get enough votes to surpass the minimum threshold to get in the Knesset. The meeting with a bunch of people who constitute the heart of the "deep left" was meant to send the message that Barak is not some messianic figure who can't see the reality, but an experienced security pro and a levelheaded statesman who is attentive and moderate.

This is also how other figures in the political arena feel. Barak is working on the next election, and is aiming at the center-left camp - where there is not a single experienced figure with his security pedigree. If Atzmaut - which is currently twitching about in that nether minimum-threshold zone - eventually stabilizes in the polls in the region of two or three Knesset seats, we will know where it all began.

 

 

King Bibi really does seem like King Hadar! [King of the Return]

 

Funny, Our World is More Hollywood Than Reality Nowadays

 

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The True Ger Tzedek, Relating With Shem

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Parashat Vayeilech: Finding Shem Over There

Rabbi David Katz

 

In this week’s Torah Portion of Vayeilech Hashem addresses a unique group of six distinct categories amongst the Greater Jewish Nation: Priests, Elders, Men, Women, Youths, and “Gerim” [“converts or “potential” converts in theory.] The setting and tone of the nationwide announcement in this shortened Torah Portion can be found in the verses of Devarim 31:10-13: “Moses commanded them, saying “at the end of seven years, at the time of the Sabbatical year, during the Succos festival, when all Israel comes to appear before Hashem, your God, in the place that He will choose, you shall read this Torah before all Israel, in their ears, Gather together the people – the men, the women, and the small children, and your stranger [Ger] who is in your gates  - so that they will hear and so that that they will learn, and they shall Fear Hashem Your God, and be careful to perform all the words of this Torah. And their children who do not know – they shall hear and they shall learn to Fear Hashem Your God, all the days that you live on the Land to which you are crossing the Jordan, to possess it There.” The points of interest that resonate the loudest in this passage is the usage of the “Ger” [convert/stranger/dweller] in its association with the Nation of Israel, and the culmination of the verses reaching a climax of “crossing the Jordan” as “the inheritance is Over There.” The Ger is clearly the Noahide / Ger Toshav – Tzedek as we will explain and the inheritance is direct hint at the association of Shem and Ever [the forefathers in Torah], as the Hebrew and Bible commentaries support these revelations that compose the simple meaning in the text. The “understanding of the matter within the matter”, or “Pilpul” [spice of Torah, an expression of the Torah of Shem] is the concept that even to arrive at a “simple meaning” [“Pshat” in Hebrew of the inner dimension of Torah learning deemed: P’ar’d’es (Orchard), which is an acronym for the Simple meaning, along with hints, allegory, and secrets] going through a revelation is in of itself a revelation! We see in this week’s Parsha that the Simple Meaning requires scholarship and Pilpul, and intentionally it seems this involves the revelation of the Torah of Shem – in more than one way.

The Bible commentator Even Ezra on our verse Devarim 31:13 makes a few key distinctions in the verse, that turn one’s attention to the Noahides and Shem into the next verse: “Gather the Nation, the Men, the Women, the Youths, the Gerim that are in your gates, so that they will hear and so that they will learn and Fear Hashem your God, and you will guard to perform all the words of this Torah.”

When the Torah says “so that you shall learn”, the Even Ezra [who is assuming the command to listen has fallen on those who have a sufficient knowledge of Torah] states three scenarios that support the notion that the “Ger” of our verse is of quite clarity a reference to the Ger Toshav – Tzedek [Noahide who desires to live amongst/in Israel and has a potential inclination to become righteous]. These scenarios in reference to the Ger are: The Shabbat, his “conversion” [or non-conversion], and his knowledge level.

The verse says that at the end of the 7-year cycle in the Land [“Shmittah, the 7^th year where the Land has a rest and Torah Law caters to this] we must gather the Nation [including the Ger!] and read the entire Torah at the location of the Future Holy Temple in Jerusalem. The Even Ezra then states, not just today or this year, but every year we must learn the whole Torah, every day – even Shabbat! This would imply that the Ger is in fact a Ger Toshav/Tzedek, as this is consistent with the reference of the Ger Tzedek and his affiliation with Shabbat in Devarim 5:14, the second rendition of the 10 Commandments in the Torah. Here [in conjunction with the Even Ezra that he is specifically referring to the reference of “Ger” in the verse] the Even Ezra is clearly stating that Torah learning for the Ger must be constant, even of and on Shabbat! The Prophets speak about how the Shabbat Learning of the Ger is the deep secret and source of his relaxation of his day to be with God, i.e. the Shabbat.

The second scenario that elucidates our Ger spoken of here, is the essence of the Even Ezra here, as he says, “(in relation to the Ger’s hearing the Torah) perhaps he will want to convert.” From hearing the Torah, the message of the commentary here is that he will fulfill the rest of the verse in that he will then immediately seek to learn more Torah and come to Fear God. The basis of all conversion is the Fear of God, [coupled with the Ger’s Love of God] and the Ger, who is a Ger Tzedek [who is IN converSION rather than having convertED] may decide that his process of being a Ger has come to a conclusion, and that now he feels that he has reached a destination in his process of returning to God. This would be a conversion to Judaism, one that the Even Ezra mentions based on the details of the verse. One must always keep in mind the inner meaning of the commentary here, in that he uses the word, “Perhaps” – meaning maybe he will convert and maybe he won’t. There is no command, pressure, or inclination either way, as it is simply a possibility that might arise from this type of reading the Torah and his association with the Nation of Israel in the Temple where Unity is as its maximum influence. [*For a later note, if he does not seek to convert, he may find that he reaches a destination in any case, as will be explained at the end of this article in connection with “crossing (the River) There” – the secret of Shem and  Ever.]

The third scenario of the Even Ezra is that by hearing the Torah [the Ger], he may ask of those who heard with him for Understanding, from those mentioned in the beginning of the verse [the Men and Women], and the Ger will seek out to Learn more. This additional Learning would either strengthen his righteousness as a Ger Tzedek, illuminate Holy matters such as Shabbat, or could even bring him to the grips of conversion. The usage of Ger here is “stranger”, thus the connotation is that he is engaged in a passionate return to God: from a place far and devoid of Understanding, to one of Love and Fear of God in the highest sense. 

There is yet a 4^th option [that was hinted at above] of a scenario of the Ger who hears Torah on the level of the sublime: and that is to reach the distant plane where a select few go to. The allegory of this place is to “cross the river.” This is what Shem did, along with Abraham and Ruth to name a few, and it is a place where one’s soul has converted from its impurity of being far from God, and enjoys the closeness of God. The Torah hints at this at the end of 31:14: “to cross over There as an inheritance” – the goal as of having Learned the Torah on this deep level. Crossing over in Hebrew is spelled as “Ever”, as in “Shem and his grandson Ever” and “There” is a name of the Heavenly Jerusalem, a derivative of Shem in Hebrew, as Shem is a Priest to God Above in this Heavenly realm.

Thus what we have found in these two verses along with the Even Ezra, is that the Ger mentioned has a whole new world opened for him when he hears the Torah on the level of the sublime: he may come to keep Shabbat, he may convert, he may utterly fall in love with learning and find his soul bound up with God on High and seek to attain levels of righteousness, like his forefather Shem before him.

Hashem desires at this unique period of time to gather what he calls the Nation, one consisting of Gerim, to unite in the Holy Temple and hear the Torah. The Kabalistic work the Bahir mentions that instruments in the Temple are channels of ascent on High in spirit, and the Arizal [Tzfat Kabbalist 1600] says that the Priests and the Levites have the ability to bring one’s spirit on High as if to stand before God, in the great secret of the “Priestly Levite.” The ultimate goal is to approach Hashem and enjoy his closeness at his Holy Temple, and allow the journey of the soul to go where it feels it needs to go: Jew and Noahide alike. As verse 31:13 hints at the many possibilities of the Ger, it is verse 14 that really resonates with Shem and Ever, the fathers of Torah, in that one can literally reach a distant Holy Place, far from being far. Everyone present in the Temple is under the influence of the Levites and the Priests who open the path to God Above, as the Torah is being read. It is there where one can potentially join or receive the Blessing of the Priest of God Above, the Righteous Priest – Shem the son of Noah! The soul has a journey; there are many paths one may take, yet it is our choice [Gerim and Jews] whether or not we desire to cross over and go There – to the Place of the Heavenly Temple while remaining on Earth. One can join the fraternity of Holiness that has been established with the same conditions since Shem son of Noah brought the Torah into the new post - flood world, one built of Kindness and Righteousness, as was entrusted to Shem, and thereby destined to be delivered to Mankind, in the name of a Torah of Truth, to be read in the Temple – a Temple that can only be built by sons of Shem. [Yoma 10a]

 

 

שבת שלום

 

 

 

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The Higgs Fantasy: Cha-Ching!

Higgs Shmiggs

Let's make this perfectly clear and concise: The Higgs Boson God Particle WAS NOT FOUND. What they did find was something that could be the Higgs. This is called "they have a plausible theory" and not "we have the Higgs."
This is where science has gone all wrong - they have poskened out the need to test theories and bring them to a status of proof. For that reason alone, Torah won the race/war against science, because Torah by nature must be proven to move forward.
Money, Power, Prestige, etc fuels the scientist; a far cry from the moral standard of Fearing Hashem.

Now, they want to move physics forward [on the Higgs Premise] with bigger faster colliders and all science based on a giant "maybe."

Remember - this has not been confirmed [the finding of the Higgs], but they can't afford to have it NOT be "found." They in unison want the Higgs found, and they are throwing physics [and anyone who opposes] under the bus to get a blank check.

Around the same time of the Higgs was the "discovery" that a particle moves faster than light. It turned out to be a false flag, but the very concept was heavily scrutinized. But where is the scrutiny for the Higgs?!?! -----SCAM-OLA!

At any rate, this is a scam, a ripoff, probably tax dollars, and an outright lie. For this Torah will gain [in my way of seeing it] a massive aliyah in wisdom; the more they cheat, the more Hashem itches to bring Moshiach and his Torah to revelation.

The Australian:

SCIENTISTS at the European Organisation for Nuclear Research - or CERN - are drawing up plans to scrap the giant Large Hadron Collider that found the Higgs boson and replace it with an even bigger machine designed to hunt down more exotic particles.

One idea is to remove the $4.6 billion particle accelerator and build a more powerful one in the same tunnels under Geneva in Switzerland. Another is to build an entirely new accelerator up to 80km in circumference, three times the size of the LHC.

Such a machine is likely to cost several billion dollars, shared between CERN's 20 member states, and would likely be built sometime after 2025.

It follows CERN's July announcement that it had found the elusive Higgs boson, the fundamental particle that gives matter its mass.

The idea that such a particle might exist was put forward by Peter Higgs, emeritus professor of physics at Edinburgh University, in 1964.

He is now 83 and many physicists hope that he, along with CERN and perhaps fellow physicist Francois Englert, 79, whose own 1964 paper broke similar ground, will be rewarded with a Nobel Prize this year.

However, they are also concerned about the 44 years that elapsed between Higgs's proposal and the construction of a machine capable of finding his particle - which is why they are already drawing up plans for the LHC's successor.

The designs for a new machine are part of a paper written by 18 scientists, including John Ellis, CERN's former head of theoretical physics.

It said: "The new machine could be installed in the LHC tunnel . . .. Alternatively, it could be installed in a new, longer tunnel, using a tunnel circumference of 80km." The suggestion will be discussed by the European Strategy Preparatory Group in Krakow in Poland this week.

Jon Butterworth, professor of physics at University College London, who represents Britain on the group, said finding the Higgs was just the beginning.

"It means we have a wild new frontier of physics to explore. Now we need to find out far more about it. We can do some of that work by upgrading the LHC, but in the end it will need a more powerful machine."

The timescale and technological challenges are huge. The LHC was first proposed in 1983 and was finally built in 2008, 25 years later.

Much of that delay was due to the cutting-edge technologies that had to be developed to control and focus a tiny beam of particles packed with the energy punch of a car travelling at 2500km/h.

Such a machine might help resolve some of the questions raised by Albert Einstein, who could not reconcile the forces operating at the level of atoms with the force of gravity, which governs the movement of stars and planets.

Meanwhile, the most immediate question for physicists is who might be in line for a Nobel Prize over the Higgs discovery. Higgs is the obvious candidate, but he was beaten into print in 1964 by Englert and Robert Brout, both Belgian, who put forward a similar theory, albeit without predicting a particle.

Brout died last year, but there are also three other physicists, Tom Kibble of Imperial College London, and Americans Gerry Guralnik and Dick Hagen, who published a similar idea soon after - with Kibble going on to build the experimental model on which the LHC was based.

 

 

May Hashem's response be: Welcome to Atzilus [by Torah scholars - Divine Physics!]

 

Welcome to Atzilus

משיח צדקינו

התשע''ג

ב''ביאת משיח

5773



 

 

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Pshat: Like A Dog Chasing His Tail

The [mad] Scientist on the Prowl

In Torah, finding a Pshat to any matter of Torah is usually step one, and this first step will lead to a lifelong search for the Truth to the commited scholar. More often than not, even though his new pshat may have "answered" his desires, he will seek a more encompassing solution. This is where science and Torah have a schism: Torah always seeks the best answer, until absolute Truth, while the Scientist is satisfied from elementary clearance on the issue.

And now science is working on its conclusion of their pshat: that they have poskened a Universe, one of which God did not create. This is all the more silly being that they aren't even acknowledging the pshat of Bereishit, rather they are taking a pshita [simple and beyond obvious] at best...as if to say, that God introduces his Book of Creation with a poor man's pshita?! [ that a grade-schooler created the Universe]

It just doesn't seem to me, to be that hard to think to work science (if you are that compeleld to) into Bereishit. Science maybe would be truly cool if they would recognize Bereishit: go for a real pshat - people [!] and stop with the pshita's!


HuffingtonPost:

Over the past few centuries, science can be said to have gradually chipped away at the traditional grounds for believing in God. Much of what once seemed mysterious — the existence of humanity, the life-bearing perfection of Earth, the workings of the universe — can now be explained by biology, astronomy, physics and other domains of science.

Although cosmic mysteries remain, Sean Carroll, a theoretical cosmologist at the California Institute of Technology, says there's good reason to think science will ultimately arrive at a complete understanding of the universe that leaves no grounds for God whatsoever.

Carroll argues that God's sphere of influence has shrunk drastically in modern times, as physics and cosmology have expanded in their ability to explain the origin and evolution of the universe. "As we learn more about the universe, there's less and less need to look outside it for help," he told Life's Little Mysteries.

He thinks the sphere of supernatural influence will eventually shrink to nil. But could science really eventually explain everything?

Beginning of time

Gobs of evidence have been collected in favor of the Big Bang model of cosmology, or the notion that the universe expanded from a hot, infinitely dense state to its current cooler, more expansive state over the course of 13.7 billion years. Cosmologists can model what happened from 10^-43 seconds after the Big Bang until now, but the split-second before that remains murky. Some theologians have tried to equate the moment of the Big Bang with the description of the creation of the world found in the Bible and other religious texts; they argue that something — i.e., God — must have initiated the explosive event.

However, in Carroll's opinion, progress in cosmology will eventually eliminate any perceived need for a Big Bang trigger-puller.

As he explained in a recent article in the "Blackwell Companion to Science and Christianity" (Wiley-Blackwell, 2012), a foremost goal of modern physics is to formulate a working theory that describes the entire universe, from subatomic to astronomical scales, within a single framework. Such a theory, called "quantum gravity," will necessarily account for what happened at the moment of the Big Bang. Some versions of quantum gravity theory that have been proposed by cosmologists predict that the Big Bang, rather than being the starting point of time, was just "a transitional stage in an eternal universe," in Carroll's words. For example, one model holds that the universe acts like a balloon that inflates and deflates over and over under its own steam. If, in fact, time had no beginning, this shuts the book on Genesis. [Big Bang Was Actually a Phase Change, New Theory Says]

Other versions of quantum gravity theory currently being explored by cosmologists predict that time did start at the Big Bang. But these versions of events don't cast a role for God either. Not only do they describe the evolution of the universe since the Big Bang, but they also account for how time was able to get underway in the first place. As such, these quantum gravity theories still constitute complete, self-contained descriptions of the history of the universe. "Nothing in the fact that there is a first moment of time, in other words, necessitates that an external something is required to bring the universe about at that moment," Carroll wrote.

Another way to put it is that contemporary physics theories, though still under development and awaiting future experimental testing, are turning out to be capable of explaining why Big Bangs occur, without the need for a supernatural jumpstart. As Alex Filippenko, an astrophysicist at the University of California, Berkeley, said in a conference talk earlier this year, "The Big Bang could've occurred as a result of just the laws of physics being there. With the laws of physics, you can get universes."

Parallel universes

But there are other potential grounds for God. Physicists have observed that many of the physical constants that define our universe, from the mass of the electron to the density of dark energy, are eerily perfect for supporting life. Alter one of these constants by a hair, and the universe becomes unrecognizable. "For example, if the mass of the neutron were a bit larger (in comparison to the mass of the proton) than its actual value, hydrogen would not fuse into deuterium and conventional stars would be impossible," Carroll said. And thus, so would life as we know it. [7 Theories on the Origin of Life]

Theologians often seize upon the so-called "fine-tuning" of the physical constants as evidence that God must have had a hand in them; it seems he chose the constants just for us. But contemporary physics explains our seemingly supernatural good luck in a different way.

Some versions of quantum gravity theory, including string theory, predict that our life-giving universe is but one of an infinite number of universes that altogether make up the multiverse. Among these infinite universes, the full range of values of all the physical constants are represented, and only some of the universes have values for the constants that enable the formation of stars, planets and life as we know it. We find ourselves in one of the lucky universes (because where else?). [Parallel Universes Explained in 200 Words]

Some theologians counter that it is far simpler to invoke God than to postulate the existence of infinitely many universes in order to explain our universe's life-giving perfection. To them, Carroll retorts that the multiverse wasn't postulated as a complicated way to explain fine-tuning. On the contrary, it follows as a natural consequence of our best, most elegant theories.

Once again, if or when these theories prove correct, "a multiverse happens, whether you like it or not," he wrote. And there goes God's hand in things. [Poll: Do You Believe in God?]

The reason why

Another role for God is as a raison d'être for the universe. Even if cosmologists manage to explain how the universe began, and why it seems so fine-tuned for life, the question might remain why there is something as opposed to nothing. To many people, the answer to the question is God. According to Carroll, this answer pales under scrutiny. There can be no answer to such a question, he says.

"Most scientists … suspect that the search for ultimate explanations eventually terminates in some final theory of the world, along with the phrase 'and that's just how it is,'" Carroll wrote. People who find this unsatisfying are failing to treat the entire universe as something unique — "something for which a different set of standards is appropriate." A complete scientific theory that accounts for everything in the universe doesn't need an external explanation in the same way that specific things within the universe need external explanations. In fact, Carroll argues, wrapping another layer of explanation (i.e., God) around a self-contained theory of everything would just be an unnecessary complication. (The theory already works without God.)

Judged by the standards of any other scientific theory, the "God hypothesis" does not do very well, Carroll argues. But he grants that "the idea of God has functions other than those of a scientific hypothesis."

Psychology research suggests that belief in the supernatural acts as societal glue and motivates people to follow the rules; further, belief in the afterlife helps people grieve and staves off fears of death.

"We're not designed at the level of theoretical physics," Daniel Kruger, an evolutionary psychologist at the University of Michigan, told LiveScience last year. What matters to most people "is what happens at the human scale, relationships to other people, things we experience in a lifetime."

Follow Natalie Wolchover on Twitter @nattyover or Life's Little Mysteries @llmysteries. We're also on Facebook & Google+.

 

Think a Little Bigger; Out of the Box Maybe Too
בראשית ברא אלקים
...יום אחד
ו''שבעים פנים לתורה

 

 

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Shem and The Future Ger

NoahideNations.com

Parashat Nitzavim: The Voice of Shem

Rabbi David Katz

 

In this week’s Parsha we find a thread running through it, one that quite literally explains Jewish History from the eyes of the constant creation of the Noahide from its inception, all the way to Shem, his Voice, and his relevance to the Complete Redemption of the Messianic era. The Torah in Devarim 29:10 in conjunction with Devarim 29:14 state the following two scenarios: “Gerim” who semi - converted out of improper fear, as opposed to the Love of God that would develop into the Awe of God, amongst the many who would stand present in the current covenant upon entry into the Holy Land, and the Torah then closes its demands by stating those who are in fact present here – today, and curiously enough those who are not present today, i.e. future generations, states “Rashi” [Bible Commentator] there. The simple explanation of these two concepts are: ill-advised [semi and whole] conversions, now and in the future; and perhaps the verse is suggesting that in the future just as there would be future Jews coming into this covenant, perhaps “Gerim” of the future would balance the symmetry here as well, only that perhaps they would heed the Torah’s warnings, as it states until the conclusion of the Parsha, and thus repair their predecessors. This rectification could be easily depicted as the arrival of the “related Ger” – The Noahide who is due to arrive in the Messianic Age, the same Messianic Age that the Parsha prophesies at its conclusion.

The Parsha concludes with, “… [in regards to Hashem and his Redemption; in the name of the Love of God – which defines the Noahides relationship with Hashem] to listen to His Voice.” Simply stated, that when we listen to the voice of God [and Love Him all the more so], we are guaranteed to provoke an arousal Above that will precipitate the Redemption on Earth. This is where Shem and his voice come into play and are in conjunction with the Complete Redemption.

The Talmud in Sanhedrin 98a in accordance with the dialogue of the Messiah and his arrival, [the Rabbi asks],”when is the Master [the Messiah] coming?” Upon which the Messiah answers, “Today!” The rabbi goes on to state his confusion to Elijah the Prophet who had shown the Rabbi where the Messiah was, as this is today he said! – and he didn’t come! Elijah then responded, “[indeed] today! - If we would just listen to his voice!” This is where Redemption, Shem, and the Messiah all come together: in the “listening to his voice.” The only question is, to whom shall we listen, Shem or Hashem or the Messiah? Let us not forget as well that this will be a tale of the Ger when all ends meet!

The Talmud Sanhedrin 98b states that one condition of the redemption is that “there is no Messiah in Israel”, and the simple answer to this challenging statement is that Hashem will Himself redeem the World. The vessel to fulfill this task is none other than Shem ben Noah. The Midrash states on this topic: Shem is nullified in the eyes of God to be a staff of God. Hashem offered the Torah for 400 years, upon which only Abraham would accept – only there was a catch: It was being offered by the hand of Shem! The results of this teaching is that something done by Shem is so Holy and not of “self” it is as if Hashem had done it alone. Another example of this in the Midrash [also involving Shem and Abraham] is with the circumcision of Abraham. We are told that Hashem did it alone, yet the MIdrash explains Shem was called to duty – yet another expression of Shem being an agent of God. To return to our axiom “there is no Messiah to Israel”, the domain for Shem to be the rod of Hashem that accomplishes this task, and that allows for the Talmud to conceive of its teaching takes place in the upper worlds that Shem has occupied since a famous meeting with King Solomon that set Shem free to dwell Above as “A Priest to God Above.” It is there where the first gleanings of Redemption take place, involve Shem, and can still be considered from Hashem, as that World is identified as “of people” yet is so close to God that there is no realization of self there. By this model, all opinions of Messiah work accordingly. This brings us to the “when you listen to His/his voice” quotation(s) we saw in the end of our Parsha and in the Talmud in regards to the Messiah.

If the Redemption is to come about from Listening to the voices of the Messiah and Hashem, as detailed in the two locations listed, Shem must be seen as the missing piece that makes both valid. The Torah is the voice of God, and we know not where to look for the voice of the Messiah – enter Shem! One must remember that Shem is the rod of Hashem, and Hashem wrote the Torah in the language of Man. [The Torah is also rooted in the same World that Shem’s soul consciously dwells in, called Atzilus – Closeness] Thus the Torah contains the voice of God, the same Torah that Moses wrote by God’s Prophecy. One little known fact that has exists, is that the Torah of Moses contains the Torah of Shem, and more explicitly, it can be described as the voice of Shem.

Underneath every facet of Torah, we find the voice of God. Some levels are in the simple meaning, and this is easily seen as Moses’ prophecy of God’s Word. Yet the Torah of Shem is called “Pilpul” – the spice of Torah, which as is taught, all Torah is recorded in the voice as Men would speak. One must make the conclusion at this point, that Shem’s voice in the Torah is loud and clear – “if we would but hear it today!” It is Shem who epitomizes doing the absolute will of God, to the point that he represents what God wants in this World. Put the pieces together and we come to a simple equation: Shem’s Voice speaks God’s Voice, [much like Moses prophetically spoke the Word of God, the Midrash states that Shem perceived the “inner monologue of God”] and this is what we must listen to – Today! The results are uniform in both locations of context: Listen [to God; – Find the Voice of Shem = God’s Voice, as an act of self-nullification, i.e. a higher level of prophecy (deemed “Wisdom” as opposed to Moses’ level of “Netzach – Victory”)] and bring about Messiah [literally and not “Above”] and the Redemption by the Power of God.

Enter the Noahide and the Ger.

The Parsha states that the ill-advised Gerim stood at the covenant mentioned in the Parsha. The Talmud states [Yevamos 48b] that in the future there will be converts to Judaism who are punished for not having spent time and learned as a Noahide, similarly to the Gerim who stood at the covenant in the Parsha; the Parsha predicted that for everyone present there would be their future counterparts present in spirit as well, i.e. Gerim who were not proper in the eyes of God. [For this is the reason that Hashem did not wish for Moses to bring out the Mixed Multitude, for they would mesh with these Gerim, and produce an evil that would cause Israel to sin. The Torah then warns against this for the rest of the Parsha.] However, there would be another Ger-derivative who would be present in the future, one that would provide the code of proper symmetry for all of the types of Gerim mentioned: The Ger Toshav/Tzedek/Noahide. In the case of the Noahide, he represents the Ger with proper intentions, has a Love of God, and has a genuine Love for Torah [Torah, performing his Commandments, and the study of all]. The difference with this Ger is that he goes directly back to Shem, and therefore not only hears the voice of Shem, but seeks it proactively, along with the voice of God, with all his heart and all his soul!

The Noahide then understands and expresses that the voice of the Messiah and Hashem are not a contradiction – if we would [learn (all) Torah] Today! By doing so, the spice of Torah comes out, and Hashem would keep his promise and word, and bring the Complete Redemption, on High and on Earth. To explain how Shem would be a part of both, we turn to the Talmud Sukkah 52b that states there are Four Craftsmen of Redemption: Messiahs sons of David and Joseph, Elijah, and the Righteous Priest Shem ben Noah. Thus Shem does his part Above and is credited as bringing it down as the Righteous Priest. Shem is even hinted at in the word Messiah, as in Hebrew Messiah spells, “Shem Lives!” [משיח = שם חי]

From here we see exactly what the Parsha explains in a beautiful way, one that one must give not only his eyes to, but his ears as well: a history of the Ger, and therefore a perspective of Jewish History [as the Jewish History can be seen  in context of its relationships to Gerim, from Moses until today], the foundations of Noahides, from the original Gerim  and their position at the covenant within the Parsha that prepares for all future Gerim, and ultimately, Shem – his voice – the Messiah - the Redemption, and the Word of Hashem..if we would but only listen. The Noahides Thank God were created to listen, and thereby even seek for their mysteriously hidden ancestor: Shem ben Noah. And as the Messiah says, on many levels it seems, “If we would but only listen today.” For that matter, the Torah of Hashem speaks, and as we learned, in its deeper valleys, it speaks through the Wisdom of Shem ben Noah.

 

 

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