Parashas Acharei – Kedoshim
Like A Holy High Priest Amongst Us
Rabbi David Katz
In this week’s Parsha [Parshiot] there is an absolute wealth
and abundance of what may be perhaps the richest Noahide/Ger Torah in existence.
The concepts range from observance of Yom Kippur, the relationship between the
Ger and meat consumption [A Ger is defined by a meat standard that is given to
him as the basis of the bridge of charity between the Jew and the Ger. This
quite literally opens the door to an entire culture of how the Ger would
operate in his kitchen in processing food, as one of Torah’s main topics is
understanding meat and its properties; meat is the subject of “Yoreh Deah” –
the classic rabbinic ordination program. The fact that the Ger is joined in the
prohibition of blood, which begs for his proper education is mind boggling as
to the potential for wisdom into the domain of the Ger.], “a Ger who learns
Torah is compared to the High priest, “Love your fellow man”, love the convert
[who was a Ger, and is now a Ger Gamur (a finished Ger)], don’t taunt the Ger,
etc. One can clearly see the implications at this juncture in the Torah, and
the years to come will be exciting once we reach these sacred Parshiot in Torat
– Kohanim; however for the duration of this current article, we will delve into
the Ger who is compared to the High priest when engaged in learning Torah, and
how this has direct implications into his daily life on a [intellectually] moral
level, as he strives for holiness in his priestly service.
The Talmud Bava Kama [38] cites a famous discussion of the
Ger derived from the verses in Vayikra 18: 4-5 in that a Ger [Nachri; someone
coming out of idolatry who still straddles the fence in many regards, if not
intentionally, then as a subject of duress due to lack of specific knowledge]
who is occupied with Torah is compared to the High Priest, as the term “Adam” [Man”]
is referenced in Hashem’s adjuring “Adam” to keep his ways, i.e. through Torah
and its learning. Under the heading of “Adam,” the Talmud explains that any
range of people, spanning from the Nachri to the High Priest share in the
nomenclature “Adam” and are all appropriately fit to learn and consume
Torah. What we shall find, is that it is
the Torah that leads the Ger into the domain of this “Adam;” as the Ger becomes
enveloped with the affiliate Wisdom, he will leave the non-kosher world of
yesteryear behind, as he walks into new paths of righteousness with endless possibilities,
while shedding corporeality of a limited perception [of even the Noahide Laws
that while uncommitted, served as a shackle and chain towards death.
The Commentator the Rosh comments on the famous Ger Toshav
passage [Avodah Zara 64b] that a Ger Toshav of the slightest sense [he who is a
Nachri abroad; only in Israel is he deemed a Ger Toshav (ger TOSHAV) by merit
of denouncing idolatry and maintaining consumption of unkosher main] is
effectively only halfway out of his non-Torah ways, and as such he will find himself
buried in a death penalty on his journey, by simply just not knowing enough.
The Rosh goes on to explain that the further he commits
himself to Noahide laws, Torah study, and Jewish familiarity in a Holy setting
[where the Jew has a mitzvah to engage in holy and Torah matters] death is
removed, and he merits to be a truly Righteous gentile of the Pious of the
Nations, and if he so wishes he may decide to be a Ger Toshav [GER toshav]. He effectively
has a golden ticket to become whatever he may so please, as the gates of
righteousness open to receive him to the extent he wishes to enter, either,
heart, body, or soul. The Ger simply has the power to remove death from the
World, coupled with the Jewish cooperation and axiom, “charity saves you from
death.” The Ger is then empowered with a mastery of Hashem’s Torah and ability
to walk erect in righteousness, fearing not of death due to ignorance, having
made it his duty to know Hashem and His ways. The Nachri who chooses not the
path of Torah will find himself with many accusations that he will fail to rise
up against.
For this the Talmud urges [even] the Nachri to learn and be
[even] occupied with Torah. Such service of God will bring a sense of
enlightenment upon the Ger and an attraction of the Jew, due to realized revealed
common affairs in Torah. This new dynamic will pull the Nachri along on his
path, and the Talmud praises him for his additional commandments [either proper
acceptance Seven laws of Noah, or northward to any set number of Torah precepts
that he may wish to take on for himself, enjoying full liberty of his being
compared to a High Priest occupied with service of God] with the comparison to
the High Priest. The Talmud [according to commentary – Maharsha] points out
that the Ger when learning about commandments actually will embody the makeup
worthy of the performance; for example learning about Offerings [which he may
absolutely take part in, and should be noted is well beyond the scope of the
normative “7 – law- limit-stay-in-parashas-noah-mentality”] will inspire the
Ger to actually emulate the High Priest in his nature.
Along with learning Torah on this level, the Torah will affect
the Ger in all areas of life, but perhaps none more important than his mind and
ability to perceive [Hashem and his divine logic countering limitations within
man]. The Torah makes a tremendous hint in this area by placing the Torah
command upon all of Mankind next to laws of immorality, which the Talmud
Sanhedrin makes mention that the Ger [World] will/has adopted these
prohibitions in a way paralleling the Jewish command.
It is interesting to experience the two radically different
paths each nation takes to achieve the same degree of holiness. The for all
intents and purposes is straightforwardly commanded as such [to be holy, and
not to profane through illicit affairs], and his opportunity for mind expansion
in the study and restraint from immorality is evident in the specific Talmud on
these issues, as a source for inspired learning, such that it even serves as a
major basis of construct in the World to Come.
The Ger on the other hand, takes a different path to achieve
the same goal, such that one could suggest it is the exact inverse of the
Jewish tradition. Where the Jew is simply given a complete referendum and then
is obliged to use his mind to experience the Light of holiness, the Ger must
use his mind [from the holy light he has ingested from the study of Torah] in
order to come to the straightforward command. The two unique experiences
enjoyed by both Nations present the always schism for the sake of repairing
schism, and yields distinct and unique identity to two legions of God. In this
light both are holy, both are learned under Torah, and both see their fruits in
this World and the Next. The stumbling block that is to be avoided due to logic
of man in face of God and High Intellect, is to be aware of positive and negative
principles in learning, i.e. male and female distinctions of the Torah mind;
faculties of Wisdom, Understanding, and Knowledge. One must keep in mind the
tone of God’s voice, being able to ascertain if this is command or good
counsel.
The Jewish indoctrination to Holiness through prohibition of
immorality [Arayos] comes as straight forward command while the path of the Ger
[in this area] is largely derived from good counsel. This connection between
the Learning Torah precept being juxtaposed with Arayos illuminates a wealth of
revelation as to the nature of each, in and of themselves, joined or in
isolation. The clearest example that expresses this entire idea is the true
nature of the six forbidden relationships of the Ger. It would seem that there
should be more, and with applied Torah focused for the sake of achieving “Man”
one will uncover not only the Jewish equivalent [albeit by another approach
than the straightforward], but the search and journey will yield exponential
revelation that is relevant in every area of Torah, worthy for both Jew and
Ger.
This is just one dynamic pitted against the infinite. One
can ponder how much Torah can bubble up and surface from within the Ger when he
commits to Torah in his unique way, and when in close proximity with the Jewish
Nation for the sake of benefit and development that strengthens them both
eternally. [* both camps suffer stunted growth through the exclusion of its counterpart;
history is case in point, while this example is made possible via being
conscious of both paths simultaneously and mutually]
The loophole in Noahide Arayos is the exclusion of the
Father – Daughter union in the degrees of separation. This is a Kabbalistic
necessity [based on “Wisdom nests in Malchus” – “father dwells with daughter”
in the imagery in kabbalah; this model follows the true wisdom corresponding to
the next world where evil is non-existent, and carries a different connotation,
similar to the secret of Abraham and his sister/wife] and subject of discussion
Talmud Sanhedrin. The Noahide simply is a reflection of Kabbalistic truth and
recipient of Hashem’s deepest [and hardest to comprehend] kindness, as
evidenced by this odd exclusion, as perceived by logic of man.
However when one examines the full scope of discussion,
beyond one’s wildest dreams in terms of capacity to understand by breath of
Torah knowledge, the equation eventually equates, and only by stretching beyond
the realm of possibility. For the natural separation from this type of Arayos “correcting”
God’s loophole, one must realize that there are commands beyond God’s Seven
Laws, much like “pilpul” [God’s spice to Torah, Torah of Shem] where one
experiences understanding the matter within the matter. The Journeyed Ger will
find beyond Seven Laws, an oral tradition accompanying the law, three laws of
nature from wisdom, thirty messianic laws, ten statutes of creation, etc.
Like a treasure hunt, the Ger must conceive of his entire
universe in order for his black and white world to enjoy shades of grey. For
the unbalanced and risky nature of his good counsel [that poses as shoddy
command; again, divine logic in face of mortal logic] one must open his entire
being to the light of God and take in his universe, as this is his inheritance!
[Beyond his wildest dreams!] To such an extent he will find a highly complex and
mechanically sound World that can only operate and exist by the hand of God.
The Ger’s displeasure with God is in his disobedience to pursue God. The Ger
who truly seeks to walk the universe on a path
of righteousness will merit to witness the Divine, ironically similar to
permitting that which should be obviously prohibited; only now it is beyond one’s
dreams and is a bestowal of the most holy – truly in alignment with the
subjected material in rectified element.
Thus the entire World is commanded in the study of Torah.
The Jewish people were once Gerim, who were charged with spreading Torah for
the benefit of Mankind, to help them reach their goals of enjoying the rights
of Man. For the Jew to maintain course, he must adhere to the Torah, for he was
once a Ger as well! The Ger is placed by God in every situation and domain, all
for His glorious End of Days, when the revelation of God will fill the
universe, and the Ger – Jewish Brotherhood will thrive into eternity. The Torah
shows no predisposition as to who has the right to experience this light, as it
clearly states that the Nachri should learn Torah – AND LIVE! His life is
destined to look and feel as the High priest enjoying full status of “Man” as
he was created in the image of God.
Let the Nachri serve as the eternal remembrance to those
that ever lived - they lived on account of the Word of God, as he daily speaks
to Man. The job of Man then is to unify “MANkind” so that we may enjoy His
light together and forever such that no one is left behind. For that, Torah
must fill the universe, and it will, for it says, “in those days the Land will
be filled with the knowledge of God. Thank God, Thank God for His Torah, and
thank God for His Torah that brings to light Mankind, Amen.
Don't Miss Out Motzie Shabbos 10 P.M. - Parsha In-Depth!
Wed 11 P.M. - Torah Ger / Noahide Series
2 comments :
Wow, This is an awsome article. Thanks.
From my experience:
[Nachri; someone coming out of idolatry who still straddles the fence in many regards, if not intentionally, then as a subject of duress due to lack of specific knowledge]
-I found the wisdom of Solomon help a lot when I was in this state. It is emotionally and mentally not an easy task to come out of idolatry.
and as such he will find himself buried in a death penalty on his journey, by simply just not knowing enough.
-This was the case
The Rosh goes on to explain that the further he commits himself to Noahide laws, Torah study, and Jewish familiarity in a Holy setting [where the Jew has a mitzvah to engage in holy and Torah matters] death is removed
-I have been a Noahide for 10+ years and I can not remember at what 'exact' point death was removed. I will say, I do not believe, it was in the knowledge of righteous gentiles attaining the world to come. It was something fundamentally deeper than that. If I wagered a guess it was in the fundamental knowledge that G-d may 'care' about me. I used to pray often "G-d, thanks for caring about me... if you do". I would add the "if you do" even though I felt G-d was somewhat displeased with my doubt. I could not point to a place in Torah and say "See, G-d loves the gentile also" until recently.
“charity saves you from death.”
-Yes, it is possible that death (in my mind was removed) some time after I started to give to Charity.
The Ger on the other hand, takes a different path to achieve the same goal, such that one could suggest it is the exact inverse of the Jewish tradition.
-The Ger learns one thing from childhood and then must 'unlearn' those errors that he learned. This unlearning process is similar to the Jews learning process only it comes with much emotional turmoil.
Thanks for the article.
I will second Brandyn's WOW.
I am learning so much. I am eagerly soaking in all this knowledge - restraining myself from jumping ahead to the most recent posts -
Thank you Rabbi Katz for giving over your knowledge. The emes one knows should always be given over to others. Once I master this knowledge, I will be able to give over more easily to others. I look at the ger differently now. Yosher Koach!
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