Parashas Mattos - Massei: The Fire of The Ger

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Mattos Massei: An End to Bilaam is Elijah's Fire

                                                        Parashas Mattos Masei

                                              The Real Truth [un-hypothetical]  

                                                           Rabbi David Katz

In these Parshiot, Pinchas, [the same Pinchas who stood up, remembered the Law, and killed the betrayers to Moses and Israel] continued his onslaught by killing Bilaam as a purely holy functioning Priest Anointed for War.  This was a raw and animated display of Pinchas' new spiritual identity – that of Elijah the Prophet, the level that he earned through his famed Covenant of Peace. [The Midrash says Pinchas actually used angelic attributes to succeed in the chase of Bilaam, thus bringing justice and closure to the Book of Bamidbar and thus the whole Torah.] Bringing this Torah Light into greater focus, please compare these Parshiot with that of Parashas Pinchas; in other words let's contrast the theme of the last article and this one through the lens of Pinchas vs. Elijah – the man and his spirit.

Pinchas represents the Law, the straight Law, and such that it represents the rabbis and the Ger – as evidenced by the famous "broken letter 'vav' contained in the word 'Peace.'" Whereas this article tells the story through the zealous nature of Elijah – taking the gifts of Pinchas and avenging the Brit! The following is a Law discourse that serves as a response to the Law remembered in a painful truth as was articulated in Parashas Pinchas. This week we will experience the fire of Truth, in the merit of sanctifying God's Name; as the Vilna Gaon says – "setting up Men of Truth and redeeming the truth" [Kol Hator].

The task at hand is three-fold and all intertwined:

·       Ger Toshav moniker today  [and in association with Shabbat  as a consequence]

·        Is it Akum or Ger [based on Rambam and others]

·        The Ger from left field

·        And an extra bonus track

Just as last week's article mapped out a specific flow of Torah highlighting the Ger from the unique perspective of the traditional Halachic Rabbi, this week expresses truth over agenda. Not all Rabbis view the world in halachic and ultra-practical terms. Some are interested in reality, logic, philosophical – view- of – serving – God [hashkafa], real learning, etc.

I now present the Torah views of the other rabbis that we don't hear about. As is always the case in Law, there are always at least two views and two schools of thought. The halachist is a rationalist at heart, not taking into accounts multiple dynamics and meditative learning [Which is great in its arena; however philosophical discussions with Gerim are not the appropriate arena for rationalist thought. Discussing strictly the 7 laws IS the arena of the halachist, and that IS NOT what we are here to discuss], whereas the views presented in this article allow for the Neshama [Godly Soul] to come in, and frankly,  that's what the World needs, and that's what the Gerim will deserve and are entitled to.

The consistent goal has been to find halachic precedent of a Ger Toshav in today's World, even if it is not fully enabled by the statutes of Law and reality.

The reality and Law most are acquainted with:

·        No Ger Toshav until Jubilee [Rambam]

·        Ger Toshav  Shabbat only functions if one is enlisted as a type of Ger Toshav [Krisos 9a]

To stress again, the rational view says the non-Jews are halachically Akum, can't keep any type of Shabbat, can be Noahides who keep only 7, etc. This is based on a radically limited view of the Rambam and in face of a plethora of the highest rabbis of credibility due to a lack of interest to progress forward in an area that God clearly has and is radically moving forward before our very eyes. The irony is every source on the planet has predicted this movement [from King David, Rashi, Tosfos, etc.] will come, and it is clearly upon us.  To not act accordingly, is a crime against the Torah, God, and humanity.

To put this in clear terms: the non-Jews are either Akum or if by their choice Gerim; the following will justify their claim. Should one realize that he is indeed a Ger, they would have the deep responsibility to also act accordingly and to learn about what that means – for Life, as they anticipate redemption, along with the rest of Israel. The success that comes with being granted like a Ger Toshav [and full status until the Jubilee] will allow the Ger to partake of the Shabbat [not like a Jew] by not guarding against Creative Labor [Melacha; Krisos 9a] and under the terms of not performing idolatry as a Jew guards in this way [and thus not making a new religious innovation that goes against Noahide Law], for now he is being stringent to not serve idols, and completely within the scope of accepted Torah Judaism.

Settling the Rambam on Ger Toshav and Jubilee

There are a million views on this, and 90% of them understand the Rambam or agree with the idea that there is a Ger Toshav today; however it is a halachically lessened state, for it does not carry with it its stringencies such as "a command by Jews to sustain him and to perform severe penalties in his disgrace." The merit that does come with it is in the performance of additional commandments, closer-to-God relationship, and access to the innards of Israel [the people and the Land; again, without any binding obligations either way where that is concerned].

Of the various views, most of which agree and come with little variation [again, not many stand out to say under no condition is there any type of Ger Toshav – for the lack of progression is in lack of Jewish institution and infrastructure/responsibility/philosophy], the logic of the "Brisker Rav" [a famed rabbi of esteemed lineage was part of a tradition that became known for superior exegesis in Talmudic Study; the Brisker style is noted as the Harvard of Talmudics in this day and age] resonates perhaps the loudest and responds with the most simplicity and clarity.

To paraphrase the Rav, he says, "Where most say the Akum could be at best 'like a Ger Toshav' (and seen as a worthless endeavor) 'I' say he is a Ger Toshav 'like an Akum.'" His point is the Ger is in exile just as much as the Jews, and thus just because he can't fully express himself until the Jubilee comes, and he is reduced to "like an Akum." By inference and in a consistent lens of the Brisker, he is actually a Ger Toshav who can't operate as one, much like a Priest who can't function as one with the lack of a Temple. The Priest today philosophically functions as an Israelite without the Temple, and to act in this fashion could be seen as a major offence to God! The Priesthood must be acknowledged even in its lesser state, and one could compare with the Ger, and apply the Talmudic teaching, "an Akum who learns Torah is as the High Priest!" [Now this saying comes with some bang for its buck!]

Staying consistent with the Brisker Rav, he sees no problem with the Ger Toshav [in its reduced state] and says of the Rambam [notice that he states - all agree with the Brisker view of the Rambam, as he goes on to show] that [the Rambam] is only coming to state the effects of the Jubilee, and certainly not to eradicate the Ger Toshav chas v' shalom. He proves this by offering the words of the Rayvid Commentator, [a contemporary of the Rambam who challenges and clarifies the words of the Rambam] that the Ger Toshav of today lives on and is only lacking certain stringencies [such as the sustenance mentioned above and severe penalties should they occur]. He notes particularly that the case example Ger Toshav may settle into the Land of Israel – even today, of course in a lesser level, but still nonetheless a [type of] Ger Toshav. And as the Brisker would say, "like an Akum" – and not the other way around, inferring that he in fact is absolutely not an Akum, but an "exalizational-ized" Ger Toshav [thing person etc.] Point being, although in exile, we have not produced an Akum only existence, but rather one that recognizes a faint Ger Toshav in the distance.

And finally – a long, long drive out to left field…and i-t-s --g-o-n-e-!

Welcome to Zionism and the Ger

I am going to state this in a succinctly clear and concise fashion:

·        The Vilna Gaon invented Zionism around the year 1750.

·        The Vilna Gaon, Chabad Rebbe, and Baal Shem Tov – all sent students to settle Israel – together, despite any disagreements.

·        This was Zionism, and it has been documented and written about.

·        Herzl came with secular Zionism in the mid-late 1800's.

·        Aliyah to the land intensified in the 1900's.

·        By 1948 Zionism became reality on the World Stage.

·        Rav Kook was the first Chief Rabbi of the Settlement [Israel was referred to as that in its Creation].

·        Rav Kook had to solve halachic issues justifying how the State of Israel could house Jews according to the Traditional known Law(s). This is the debate of Zionism among the rabbis who question the validity of Jewish existence in the Land before the Messiah comes; as to if it could be done in a satisfactory way or not. Rav Kook tackled the issues, and even though it isn't perfect, he succeeded and it has allowed all Jews to live here in the Land while being represented by all of Judaism. There are still grumblings on this issue, but it does work on a minimal level, and it allows us to function as Jews on the Land in a true [but exiled] way, and in the eyes of the Nations, as was prophesied. And as we are currently witnessing, it is winning over the hearts of the presumed "Akum" and they are rapidly realizing the Ger reality of the World, along with providing the Noahide movement a wish for a home base once Moshiach comes to redeem.

The challenge was presented to Rav Kook, and this is what he and his Beis Din came up with [in short]:

·        The new country would be halachically valid for dwelling.

·        He solved every major issue/stumbling block.

·        This was achieved around a strong stance of particular Jewish Law that made the entire equation possible to function to a pre-requisite standard. Of course there are many angles from which one could look at this, but the following was the most striking and pertinent based on current affairs.

Rav Kook saw that for the country to operate, he would need to institute our quasi-Ger Toshav according to the understanding of the Rambam that it is allowed even without Jubilee in a lower level, supported by the stance of the Rayvid – with explicit rights of dwelling on the Land.  This was seen as valid and possible even to current standards. Thus he saw that the local Muslims, according to their Law, as it naturally follows an accordance of keeping the 7 Laws, would be able to qualify as the type of Ger Toshav necessary for this to work [and it should be known that the Rambam declared Muslims not to be idolaters].  

To make a long story short, Rav Kook saw the Ger Toshav, in the way it is allowed to be used today, it is qualitatively NOT an Akum, and by this right, World Zionism, The Current Noahide movement inspired by Israel's existence [from 1948/67], and the State of Israel in every way – literally has within its DNA the Ger Toshav [lessened state obviously]. To remove it is impossible; thus the only way to continue responsibly, if we support the previously mentioned, is to continue where Rav Kook left off [a continuation of the Zionism of the Vilna Gaon – Torah of The Land of Israel], and further the development of the Ger Toshav, working to achieve our long lost Jubilee, Moshiach, and Full Redemption.  

History says that it looks like redemption is happening, albeit in its partial stages. Some have chosen to reject this, while others have supported this; and this debate is not without its controversial nature. The discussion can ultimately boil down to two schools of thought: the Torah of diaspora vs. the Torah of The Land of Israel. This is actually an age old debate, one that the Talmud goes into great detail over [as in the difference between Talmud Bavli vs.Yerushalmi], and the rationalists will gravitate towards the Bavli/Diaspora approach, while the soul searchers will gravitate towards the mystical nature of the Yerushalmi/ Zohar – Land of Israel view point.

And, now, for the bonus track.... 

Rav Kook's proof and justification in coming to this conclusion of Ger Toshav and the State of Israel: he found a "Radvaz explanation on the language of the Rambam" concerning  Ger Tzedek. His findings you may find familiar: there is a Ger Tzedek who is certainly not a traditional Ger Toshav, but not a complete Ger Tzedek; a quasi-level has been found.  In other words, there can be a non-Jew who is a Ger Tzedek.  On that note he surmised, that there must be a middle ground between Ger Toshav proper and Akum, and that is the Ger Toshav that he instituted into the fabric of the Land of Israel, for one could argue that IT in fact never even left.

As a result, the Akum discussion is a concept for the diaspora rabbi devoid of the Land of Israel as his inspiration and motivation, but should we find ourselves involved in Israel, certainly there is precedent to conclude as did Rav Kook. History and rabbinic writings concur on this point, to the tune that a strict minority held [and still hold], in opposition of this novel Light that has come down in our unique time in Jewish history, that all should be resoundingly clear that we are in! Times are ever becoming Biblical and Prophetic.

All that had been missing from the equation was an opportunity to shine, and Rav Kook, standing before Hashem with all eyes on him, hit it out of the park…and the rest shall be given to history…while the Nations finally are able to see that hidden light shine through. Who are we to attempt a conspiracy against the illuminated truth. I stand with Rav Kook, who followed in the holy steps of the Vilna Gaon – the father of Zionism, and the source of the very Noahide movement we are staring at. To say there is a valid opposition is to contradict and undermine the very cause we give our lives to; Jews and Gerim working together towards Moshiach and the Materializing of the Final Temple.  

By Rav Kook and the Gaon, Israel is coming into proper "mumshelah" [ruler ship] on the Land, and this alone has generated the Noahide movement and Universal awakening. The choice is evidently clear: do you see an Akum or a Ger before you? Do you see Israel or Dayton, Ohio as a home for the Ger? Do you stand with pure motivation or a return to an old status quo? The answer is simple – Gaon, Kook, and a path to redemption. Case closed.

Pinchas may be the concept of standing up and remembering the Law, declaring the truth/reality, etc. But it is forever and always Elijah that stands alone as a representation of the fiery zeal that God loves in Man. Rav Kook and the Gaon have that fire in them, and is evident through their self-sacrifice to usher in the final redemption. We have all seen and understood the "spear of Pinchas" in Parashas Pinchas with the Akum stance.  And as we recall, in the word "Shalom" when Pinchas is awarded his eternal covenant, the vahv was separated or broken - Vahv Ketia!  This break is not forever but to eventually be repaired and bring shalom or wholeness to it. Things, places and people that had become estranged are forged into a greater and stronger bond. Pinchas is Elijah and Elijah brings the fire to reconcile or weld the pieces together. It forges a stronger bond than the original vahv (staff, spear, etc.) Ger and Jew are re-introduced and bonded.  Now, I think we can all recognize and relate to the "fire of Elijah" – for as it is said, Pinchas is Elijah, and as the prophet speaks, "Behold, I send you Elijah the prophet before the coming of the great and awesome day of Hashem."

"Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning."

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Pinchas : The Spear

                                                       Parashas Pinchas

                                           Stand and Remember The Law

                                                       Rabbi David Katz

In Parashas Pinchas we lay witness to the Torah's most climatic moment when Pinchas is awarded the famed "Covenant of Peace." This was awarded as a result of his bravery, after having slayed a sinner of Israel and his object of desire, in a display of sin that could have ripped apart the seams of Torah, had it been dreadfully successful. Pinchas rose to a monumental challenge that was facing the Nation [there was a need for correct Torah precedent due to the circumstances], and he followed through with a correct code of conduct [with his justification in the spear he used to kill the perpetrators] that awarded him special recognition from God. To put the situation in simple terms: Moses was compromised over the matter [such that the issue was Jewish Ger relations, and since Moses had married of the daughters of Jethro, he found himself unable to stand] and the Nation needed Truth in the midst of a calamity that was ripping the souls from everyone there; Pinchas saw, he knew, he acted, and he eternally won. For that, Pinchas became Eliyahu, and we all know where the story goes from there. The Torah was restored forever at that time as Pinchas recalled the "Law" and Hashem virtually promised that under no circumstance would the Torah ever be forgotten again from Israel, for Israel was given Pinchas as an eternal heritage.

Here is where the story picks up from that time:

The Jews and Gerim entered the Land and they had their issues. They all got kicked out. Then a bunch came back. Then they got kicked out again. Then the Ger was lost, religions took their ground in place of the Ger, while the Jew drifted away from Israel, Gerim, and all relevant Torah. They became ultra-religious and super technical in theory, forsaking their creative gifts in original Torah.  Creative scholars came and went over the last two thousand years, however each generation saw less and less of this until we arrived in our current condition.

Today we are bereft of giants in the Torah World of Creativity. Instead, we have a nation of pundits and experts who can recall every word said and each letter scribed over the last two thousand years of exile. In some ways Torah has never shined brighter, and I have software that gives me 50,000 books with a search engine that I can have the recall ability given to me as some sort of Torah superior. Every half-educated Jew has access to the riches of riches in scholarship with the likes of mogul publishing companies that have given the keys of tradition to every layman. This was largely the outcome of World War II, and religious Judaism in a sense is thriving like never before. But there is a problem. A big problem. The Torah world is 100% Jewish and you may notice that this figure does not include a Ger outside of a standard protocol of conversion or die mentality.

We have before us the wealth of Torah sweat and tears that will fuel eternal life; and in the midst of the dust, lays the path and code to the Torah of the Ger. It is there, and it there for the taking. The only stipulation is that it was destined to lay dormant until the time of its demand, when the potential Gerim would come to take their inheritance of Shabbat and rights to finally get to know God as a result of their clearing the maze of life's struggles and challenges that were placed by God Himself. And this is our reality. We are back in Shittim, the Jews and Gerim are standing around, and instead of a threat against the Torah through immorality, the tables have been turned. The Ger is here to give beauty to the Divine Way, and yet the situation is confronted with the same scenario. Moses sits, people complain laced with doubt, and the future looks gloomy, as the echoes of a godless encounter, seems pre-destined yet again. All the pieces are set, and all that is left is the spear of Pinchas to burst on to the scene, as the next chapter of hope for the plight of being Ger.

The Ger has a two-fold need in this stage of history being played out by the sitting Moses and soaring Pinchas fractal. The drumbeat is sound and consistent as it moves to the standard beat of "we want to know God [and Israel for that matter] and we believe this [natural spiritual transcendent growth befitting the times] is achieved through the Shabbat." With that said, as Moses sits, the Torah takes its stand here. Those of wise and understanding heart will take notice and act accordingly.

The following is a bullet point of topics that weigh into a rendering of a Shabbat allowance for Gerim, employing a classic halachic process and determination:

***(Please do not be startled by the length and tone of the list to come. The flow is consistent and the message never falters from its theme: "to validate a ger in his world" contrasted with a draconian jew in his world. I recommend taking this slow and easy as a proper form of study; and allow each stanza to build all the way until the end. The agenda never abruptly alters coarse, and its end justifies the initial cause - the ger and his shabbat in todays world.)

·        There is no official Ger Toshav [who has a prescribed Shabbat observance different than a Jew as stated in Krisos 9a] in the current state of affairs until the Torah Jubilee takes place in the future as a result of a majority of Jews living in the Land. Note, that a Ger Toshav is technically a plain Ger by definition, and the "Toshav" additional status [in vernacular] is a qualifier that he has certain unalienable rights given to him. In a Jubilee condition, he has a function on the Land and outside the Land he is a halachic Ger Toshav. An obvious application is a commandment to sustain him in communities for the Jews - a fully engaged relationship status, and the Ger Toshav Shabbat of Krisos 9a, etc. [Note, that all of the Ger rabbinic terminology awakens as do the entitlements that increase as the light grows towards the Akum, as he ascends towards recognized status among Israel.]

·        In the fallen state of exile of Jews and Gerim, Jews being without the Temple are lowered into a lesser Judaism of exile standards, and the Ger is halachically determined to be considered Akum [an idolater by default].

·        The Jew may not enter any type of relationship [such with halachic ramifications] with the Akum. Any attempt to falsely upgrade a potential Ger's status could be detrimental [halachically] to the potential Ger. For example, should he go into a great time of need, he would become a responsibility upon the Nation of Israel, that Israel without the Temple is not equipped to handle. The simple reason is that the Torah promotes the relationship with a standard in mind of national unity and established holiness with the Land and Temple secured. The relationship in these times is detrimental to both sides to exist as a commanded mitzvah upon Israel.

·        The Mitzvah of Israel in the relationship with the Ger is "a commandment to provide full support and sustenance to the Ger in the prescribed fashion that is specified in the Torah. The Ger functions as an active member of Israel proper.

·        Any acknowledgment of the Ger on Israel's behalf would be a relationship in nature. By this right, there must be no acknowledgment of the Ger, for by doing so, is perforce a relationship. Any act of relationship would carry weight of Torah prescription and demand, and as stated this cannot be a possibility today. It would be a hypothetical that is not possible; an example would be, "If I was 5 years old again…" – This is a 100% moot point because I am not 5 years old, nor would it be possible to be as such. To consider such an example in any context is an illogical fallacy and must not be entertained. Such is the Ger, it cannot be entertained on any level, and by doing as such would be in great error, irresponsibility, and impossible before it would ever be executed.

·        The Jew may not enter any arena with a Ger in concept as a result, and to his knowledge all potential remain Akum.

·        The Akum / potential Ger according to the Brisker Rav a foremost scholar in analytical thinking apropos to the concept at hand [Ger Shabbos] suggests that the obligation of reaching Ger Toshav status never left the Akum World. In as much as a pipeline may not extend out of Israel into camp Ger – The would-be Gerim of the world have an unwritten [perforce] and unspoken [ibid.] moral / self-obligation and underlying Torah commitment to Hashem [to Honor Him under these conditions, although it is not an implicit command and does not come with any specific merit or penalty, etc.] to act and engage as any Ger Toshav would, save for the relationship to Israel aspects, for that is beyond the scope of possibility for the Ger. Just as the Jew is removed from the Temple in its destruction, the Jew should be seen as in a state of destruction to the Ger, and "out of service" in the technical sense. Note Jews can still ascent the Temple Mount today, however the experience carries a different context and tone than as it would with a Temple of Zion.

·        The newly found territory of "Ger [Toshav]" comes with the need [to relate with God] to keep a type of Shabbat as prescribed by Krisos 9a. This will be shown in absolute terms to pose no issue with "Making a new religion for oneself" which is strictly forbidden in Noahide Law. There is no additional Mitzvah given; only a greater observance of the existing 7 in the prescribed fashion. The gain is through a service to God with a heightened sense of clarity and articulation within the standard 7 laws. The Torah is one for Humanity, while Jews and Gerim [very male female in nature] each have an ordained path to follow bestowed by God for the good of the soul of each faith. In the end they both achieve a relationship with God, and the good that comes from the graces of God as He sees fit, for He is the true Judge. 

·        Krisos 9a states that the Ger Toshav must perform prohibitive labor to a Jew one of three ways. He may either perform according to a Holiday, Intermediary day, or a mundane day; see inside for details.

·        The Shabbat of the Ger Toshav is not a considered in the command form of the Shabbat of a Jew in any way, and his keeping his prescribed Shabbat is not recognized as a Shabbat in any sense. He is performing a commandment of not doing idolatry as an Israelite would, for a Jewish breech of Shabbat can be seen as idolatrous, at least in nature and in spirit. Thus the acting Ger is by law [in keeping his Shabbat] not serving idols, which is by law the truest definition of a Ger.

·        The Ger is to follow the spirit of Jewish Law in performing commandments [Rambam] and thus he is refraining from idolatry as a Jew would by keeping a Krisos 9a Shabbat.

·        The Rambam states "who is a Ger Toshav" – he who keeps the 7 laws of Noach without taking a ritual bath and/or not being circumcised. He uses and references language directly from the source of this law, Avodah Zara 64b.

·        He goes on to state that as we do not "bring in" [accept, intertwine within Israel on every and any level] Ger Toshav without Jubilee, we do however consider this definition of Ger Toshav to be considered "Of the Righteous of the Nations" [Hasidei Umot Ha-Olam].

·        By this definition every Ger Toshav today is a Hasid…but every Hasid…may not be a Ger Toshav, for the distinction is a choice made available to the Akum who has taken on the 7 Laws and wishes to elevate from an Akum fallen state. In the strict sense of the Law, a Noahide elevates out of Akum with the 7 laws to Ben Noah, and under ideal circumstances is further removed from Akum/Goy and enters into a state of Israel with Ger Toshav.  This applies most simply when there is a relationship with Israel and the Mitzvah of sustenance, and today many authorities recognize the Ben Noach status. However this is where the Shabbat issue remains a question and the elevation to Ger Toshav non-Jubilee status needs articulated, and is the scope of this position.

·        The Rambam states that the term Toshav [assuming the Hasid is simply a generic non implicated "Ger"] comes to say that this Hasid, although we have no relationship with him, he may live around Jews/Israel if he wishes. We do not stop him from his actions in this area or associations, but at the same time the Jew does not recognize the choices that he makes. It must be said that the Hasid termed Ger Toshav in these terms is acting for God and is in relationship with God, and the Jewish People or the Land of Israel proper.

·        One should remember however we do accept the Hasid [accept him] and albeit in a lower state, i.e. no official relationship prescribed by Torah, practical associations are assumed to be allowed within the jurisdiction that nothing is binding or imposed upon the Jew, as this is the free will of the Hasid who wishes to function as an exiled Ger Toshav with minimal rights and freedom to express Ger Toshav in Torah. For all intents and purposes, he is a Hasid Umot Ha-Olam who has a privilege to use the confusing moniker of Ger Toshav. By definition of its confusing connotation, the Jew has yet another reason to not engage in a Torah relationship to preserve the integrity of both sides.

·        The Hasid now may take up Krisos Shabbat 9a as it is not a mitzvah in any way connected to the Jewish Shabbat.

·        A Jewish Shabbat is a covenant with God that exists only for Jews. An Akum who keeps it is delivered to the hands of Heaven for a death penalty not to be carried out by the hands of man below.

·        The confines of a Jewish Shabbat, only exists in a realm of accepted and performed Torah Shabbat that dwells in a reality without prohibited labor. Any consciousness outside of this prescription is not considered a Jewish Shabbat by right of covenant. For a Jew to break this tradition carries its proper penalty at all times, and for an Akum to perpetrate this carries with it its penalty at all times. A Ger Shabbat that is not in this prescribed way is not a Jewish Shabbat by definition and no perpetration has occurred. However it may be performed in poor taste and yet trespass, to which is forbidden. Thus the [Hasid] Ger is given a fence for Shabbat [Krisos 9a] that grants him a privilege of enjoying something like Shabbat while biblically keeping a non-idolatrous lifestyle authorized by the rabbis in Torah tradition.

·        As much as the Ger is not performing idolatry through shabbat Krisos 9a, in spirit [and not command] he has a right to act holy in his behavior, and entertain holiness as he is fit to understand its meaning and implications. The Rambam states that a Ben Noach may perform the rest of the allowed commandments. It is advised to the Ben Noach to avoid commandments such as Tefillin, Sefer Torah, and Mezuza [and of course Torah study and Shabbat when in the trespass state of performance; the Hasid may learn Torah in a similar fashion as the Shabbat that he takes up – keeping the institution of the cause among Israel, while striving to achieve a relationship with God and not the Jewish people for an  unholy cause] as they involve an added knowledge of purity required to perform the commandment correctly. The additional leverage of the Hasid is an expression of his holiness and can be employed at proper times as he has become regular to and in good spirit with God.

·        The Hasid [Ger Toshav] has a right to enter into a relationship with Hashem and the Torah has granted that right, for it is merciful. The lack of precedence is due to timing, knowledge, ability to articulate the accumulated knowledge, demand, etc. The strict guidelines are to preserve the Torah and guarantee a good working foundation that will be viable in bringing a redemption status to the World and an ultimate Jubilee that frees the Torah into a greater expression of its full grandeur. Under appreciation of the severity of protocol is antithetical to what a Ger Toshav is, and to breech this articulation is an expression of a non -compliance with the 7 Laws and all that comes with a Krisos 9a shabbat – relationship with God existence.

·        This walk is a prescription for the Hasid only; the Jew is not required to [and won't] acknowledge any relationship with the Akum. Akum will only disappear with the Jubilee. Notice that the potential Ger can be called Akum and Hasid and Ger Toshav at the same time, and it is not a contradiction. The Jew calls him an Akum, from his point of view. This is a 100% condition and will not falter until Jubilee. In his own terms and mind he may think of himself as a conditional Akum [pre-destined Ger Toshav] who under certain unilateral conditions see himself as a Hasid Umot Ha-Olam. This is not a contradiction, rather two separate worlds and unrelated points of view. He may further use a limited and borrowed language to help him navigate a Torah existence in times of learning Torah and observing non-idolatry [Krisos 9a]. This helps him identify with the Torah and its meaning to strengthen his relationship with God. He is in effect connecting with his higher/future self that is fully functioning in a redeemed setting.

·        He must realize the reality of each domain and its limitations. The Ger Toshav, Hasid, and Akum labels all come with apropos responsibility and Fear of God. The default is always Akum, until stability is maintained. Even in such affairs, the Jew will see the Ger [ideally] as Akum, for that is his reality, and he is totally unaware of the reality of the Akum who acts according to a higher calling.

·        This entire discourse exists only in the world of the Akum, and in the Jewish domain there is only theory until the Jubilee, for anything more than theory, is seen as a commitment and a relationship, which is forbidden. This too, is not a contradiction, for both worlds are quite real, and are only under ban from cooperating. The Akum have upper hand because they are in position to recognize the Jew, but not vice versa. This is reminiscent of Joseph and his brothers – for he recognized them, but him, they did not see.

·        This Halacha is not in the mold of simply choosing what I see fit from a myriad of sources. This has been articulated as a thought out process to articulate the innate wisdom and expression of meaning that has been illuminated out of the entire course work of the Ger – Noahide – Hasid – Akum – etc. This is a product of all things equal while taking in the demands and reality of the times we are in. We know the Halacha once Jubilee comes, and until now there was no forbidden nature; we simply have waited for all elements to present themselves through time and history, allowing finally a vision of dawn to commence that will allow some breathing room and progression towards Moshiach in these enlightening days ahead. And as always concerning the taking on of new facets of service to Hashem, one should be in mutual cooperation with a competent authority on the relevant and pertinent matters at hand. The goal is always aimed at mercy and light as opposed to restriction and darkness. With the lowest common denominator of the times now having been presented in a clear and articulated fashion, we can only progress and ripen from here on out. The goal can be nothing short of a temple on Zion along with its cronies in Jubilee, Prophecy, and all of that which is accompanied in a full redemption - i.e. the aspects that a potential Ger lives for, and yearns to see as a full return to glory and stature for Israel as the Nation of Priests functioning as Light to Nations. This will hopefully aide in beginning that process further.

·        Every now and then in history, we come across Moses sitting either at the well of kindness [as with Tzippora] or in matters of judgment [as with Pinchas]. May we swing the pendulum back to the waters of kindness through this act of clarity for the Noble Ger, and witness miracles of redemption in our time.

·        Be wise, be responsible, and help bring Jubilee and Moshiach close.

This is an articulated path to revelation for making Gerim. For a Jewish rendering of law in the normative sense, would constitute an acknowledged relationship, and as seen/proven - this is an impossibility...even to hypothesize as such is still a prohibited relationship. Thus until redemption the truth must come from a place that is not easily discernible.

[The main point expressed is making a law of progression from pre-existing facts; as time opens towards redemption, the Ger of the Torah will speak for itself, for the Jews will be at liberty to acknowledge him.]

As an example, Reuven had good intentions by placing Joseph into the pit, hoping to return  and save him later. Reuven would be judged by this by Jacob, losing the firstborn rights to Joseph, and having the Torah show him in a poor light, seemingly overlooking his good intentions. Only in the Torah's closing words, does Moses vindicate Reuven by declaring, "May Reuven Live."
Such is the swinging pendulum of Moses and His Torah.

...and in closing where Pinchas is/was concerned: he was able to process and calculate a law that was for whatever reason elusive to those present, and the spear was the action necessary, or the fruit of the labor [that was destined to sanctify God and His Torah]. This article is served to emulate the mind-function in similar situations to be zealously honor God and His Torah when no one else looks to rise up and do so. May my actions be seen as a smile upon Heaven.

Amen.

Rabbi David Katz

2 Av 5774

Tzfat Israel

Yeshiva Shem V' Ever

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Chukas: The Universal Tribe

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Shelach: Getting to The Bottom of It

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...And Balaam, Bursting In Air [Parashas Balak]

                                             Parashas Balak

                                      The Nut and The Rabbi

                      [God Willing:The Nutty-] Rabbi David Katz

Parashas Balak is a Parasha that ends with Pinchas the son of Aaron slaying Zimri and Cozbi, over threatening matters of Torah existence, by means of promoting illicit behavior between Jews and newly found Gerim. The tactic was brought out through the sorcery of Balaam and Balak, the two agents who worked together [in theory] to curse Israel's existence. The story takes about every road one can think of, and each time the antagonists run into Murphy's Law – as the worst happens at the worst time and in the worst way – at each pending curse of Balaam; they turn into Israel's greatest blessings to record. The story however, as it is told over in Jewish circles, garners little to no attention, i.e. not much creative thought is put into a character sketch as to the true nature of the men behind the masks, in Balaam and Balak. Perhaps the answer dwells in a much deeper reservoir, in that Parashas Balak's identity as a whole may require a further investigation. The answer isn't what we think Pinchas saw with his eyes [as the verse says "Pinchas saw"], rather it's what his mazal [spiritual eyes] saw; and once we can open our eyes into that reality, the masks come off. The outcome is simple: once we can see through Balak and Balaam, the keys to ultimate reality are found in an obscure passage in the Talmud's Chagigah…"of the nut and the rabbi."

To start off the fireworks, the Mystic of Tzfat "The Arizal" [d. 1572] writes in his commentary of these Parshiot [Balak and Pinchas] that through a series of gematria [numerical value] in association with Pinchas' zeal, we arrive to a number of "453." This number has several highly spiritual undertones, as not only is it the value of "King Messiah" but it also rings a bell in the direction of Song of Songs 6:11.  The verse there says, "I went down to the garden [453] of nuts, to look at the green plants of the streams, to see whether the vine has budded, if the pomegranates were in flower." Now that the Arizal has enlightened our eyes into this verse and location, the Vilna Gaon commentary is, with all things being equal, quite apropos.

The Vilna Gaon in his epic commentary of Song of Songs, illustrates key points in our verse, namely analogy of the nut and its deeper significance. He brings the Talmud Chagigah that compares the nut to Torah scholars, or rabbis. In Kabbalistic literature, there is a concept of Holiness, and shells [Klippot]. The nut is the greatest example of this concept, for it contains all of the necessary components to drive the imagery presented by the rabbis. Thus the nations are compared to the nut, and the rabbi is symbolic of a Jew who has a tradition of Torah passed down in his midst. The comparison of the nations and the nut, is explained as its contents beyond the shells, contain something holy and pure inside, but remains a mystery until it sprouts up and becomes prominent in the eyes of its beholder. The Vilna Gaon continues through the verse keeping shape, until arriving to a clear telling over of the fate of all of Israel; the same Israel that is expressed in the Four-Headed Letter Shin that is composed of Priests, Levites, Israelites, and Gerim.

The nut and the rabbi have two things in common: both can get dirty, and when they do, it does not spoil the inner contents, and the nut and the rabbi need not get dirty. Should they no longer become soiled on their exterior, their inner holiness can shine through, and they are both appropriately "Kruvim" – the angelic man, seen in one mutual holy light. The rabbi and the nut were just a necessary means of explaining the fallen state of man, and, as is known until the World is repaired, the world is somewhat dimmed. The rabbi has been given Torah, but no knowledge of "Kruv" and thus his exterior is emboldened with, "I am black, but I am beautiful" as King Solomon writes. The Ger knows of Kruv, but without Torah, he is destined to become sullied, and with a hardened stance, as he waits for his contents to be explained to him. For the Ger is the classic ugly duckling, whose redemption will reveal his swan song – when he can finally sing his angelic praise to God as a proper Kruv. Both men are profusely blessed in Creation while being severely limited in their fallen state. The Light of the Messiah will unite the Full House of Israel, and disregard the monikers of the old rabbi and nut imagery – replaced with a mutual status that is symbolic in the Torah of two Kruvim donning the cover of the Ark of the Covenant. Through Mazal and Torah as one – this reality will be achieved.

The traditional "three headed letter shin" as the Gaon details, represents three types of Jews/"rabbis" – the wise man, investigator, and the one who seeks to fulfill commandments. And this is the intention of the verse: that God "goes down" to the garden of nuts [as anyone non-Kruv is as a "nut", and thus the World is defined as "nuts"], and he, in the revelation "there, is destined to find the Fourth House – the Ger who is intermingled in this scheme. The rabbi presents a ladder for the Ger, for him to find his Kruv-self, and helping the Jews do the same.  He may begin by taking on the commandments [Ger Toshav from Nachri], then delving into Torah with his newfound eyes [Ger Tzedek], and ultimately, once he find the true wisdom, he realizes that he is just "Ger" from there onwards:  he pursues God, and Ger becomes synonymous with Kruv, as King David said of himself, that he was simply, a Ger.

With their partnership – the Jew and the Ger - the rabbi will begin to open his eyes too; realizing that the commandments - Torah's, and Wisdom's - that he yearned for, were simply a path for him to realize his unique Ger status that takes place on the Land, as he is destined for Kruv-being too.  The irony is that the entire construct is of the Kruv-Torah marriage; each one has half of the story, and the context doesn't take hold until each side "plays their cards" right. Therefore they play the nut – rabbi game, until the Ger realizes he can be a rabbi and the rabbi realizes he was being a nut! At that point, the real game begins, and the Kruvim can then rightfully get to know their Creator, as Brothers sitting as one.

This is the real [Parashas] Balak; our classic villains of Balak and Balaam accompanied with our heroes Pinchas and his supporters, only tells half of the story: the rabbi's version. The other side, is the nut who sprouts into a Tree of Life [as the Gaon likens the position of the Ger to that of the Tree of Life] and dares to fly. The Kruv Parasha endeavors to know such things as "Why or how did Pinchas fly?" or "What is really going on with Balaam's donkey?".... and every other question that makes the rabbi and the dirty nut cringe. For it's either too much Torah or too much fantasy for either side to stomach. It is for this area in particular that the Torah of the Messiah will shine brightest, for in efforts to clean house, we had to get dirty.  And the rabbi and the nut were born – much like the infamous Red Heifer - that swears from its impurity that it causes, its waters will indeed purify.

In these 2,000 years of Messiah, we have seen epic times of revelation - from Zohar, to the Arizal [as we stated here], and the Chasidic movement, until today – as we sit and pray for the Messiah and redemption to the Full House of Israel. It is through the hidden dimension of Torah, namely applying Zohar and Arizal teachings through Chassidut [think Chabad, Rebbe Nachman, etc. – for this movement has explained "Ger" more than any other time in history, ironically by using the taboo terminology presented here, for a momentous deliverance] that has finally aroused Man [Jews and Gerim] with a map of how to read the Torah; to derive from it a Kruv – code.

Simply put, the Torah, or even our Parasha can be viewed in three distinct levels. If we look at Pinchas, and apply all levels of exegesis, one can say that he was clearly a Jew. Yet in kabbalah we find out he was a reincarnation of Jethro! And the contradiction is resolved after realizing that Pinchas achieved fantastic things, for he found the path to Kruv, became Elijah the Prophet, and doubles as the Messiah himself – something only possible through Kruv! Most know a fraction of the Pinchas story, as it is often quoted, Pinchas is Elijah. Pinchas is something more though; he is an agent sent by God to show Mankind, that there is something beyond Jews and Gerim, or rabbis and nuts, or whatever Torah–default map you wish to follow. [Other religions protocols switch the rabbi and the nut to express the same idea, just from a different point of view].  Pinchas exists to proclaim that, Hashem, The God of Israel, gave the Torah to Israel, and thus we shall follow the default program, and that this is not a contest, but rather a life challenge among Brothers to find out how to realize our dreams.

And our dreams are all the same, to be something awesome created by God! So, Pinchas serves eternally to say: not only is it more than you can imagine, but it is possible, and we are getting closer to it every day….hence, Elijah the herald, and Pinchas the path to Kruv for all Mankind.

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In The Meantime...

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Setting Up The Spear

                         Parashas Chukat

        National Unity In The Entire House of Israel

                        Rabbi David Katz

This year's Parashas Chukat came under immense scrutiny, not because of any issue of its own right, but because of its profound prophetic message that it delivered three thousand years ago. The nature of this message was inscribed covertly in the passage about the King of Arad, who had taken a captive of Israel from the days of their initial journeys into the Land, a.k.a. the spies. Correspondingly, during this year's annual weekly reading of the Parasha, Israel endured one of its worst tragedies in recent memory, as three teenage boys were kidnapped in Land. The parallels are astoundingly similar between then and now, considering it, geographically, conceptually, character profile, etc. It seems that what occurred here recently, coupled within the focus of the Parasha, was an expression of the cosmos drawn together to show a digital image of the World that we live in, shedding light on our acute realities. The lasting thought through it all is, that Israel is one, and when united as such, we can see the entire House of Israel. And as always, this is expressed through the sacred Four-Headed Letter Shin, as it dons the houses of the Priest, Levite, Israel, and The Righteous Ger. The clincher of this story, as it was conceived in the days of Moses, was that the captive was a Ger; things couldn't be more apropos it seems.

The buildup is methodical from Parshiot Shelach and Korach; leading into our Parasha Chukat,  it sets up a peak in Balak, just before Pinchas hits the climax of the entire Torah, then followed by a resolution before full review [Devarim] in the Book of Bamidbar's final two Parshiot Mattos –Massei. Thus by now, with a closer look into our local proximity, we can see that the episode of the spies brought out a larger authentic reality of life. The nature of the intent was something that defines Mankind's existence - evil speech.  It was and still is being rectified, and due to a forty-year punishment of journeys to ultimately ascend within the Land, all of the people funneled into a median human experience. Simply put, this massive movement of people, that contained the full House of Israel, had to learn the art of humility. They had to learn how to be painfully real. They had to learn the whole Torah, a Torah that is defined by Moses' greatest gift, and appropriately defined his life as Torah.

Now forced to wander the borders of Israel, outside of entry from the sacred hills of Milk and Honey that would be known as the Land of Canaan, God had promised to be in their midst and pioneer their travels. By definition this composes the Torah of Israel [otherwise known spiritually as Shem Yisrael "The Name Israel"] in all of its details, and such that it ensures a direct path to Zion and Messiah son of David. Where Joshua would blaze the trail, in the future the Messiah will walk it in Peace.  Making their experience manageable was attributed to the three famous gifts from God, in the merit of the House of Amram [Moses, Miriam, and Aaron], in the guise of Manna, well water, and protective clouds of glory. This is where the Torah lesson of humility would begin, and as we saw with the spies, they had not even begun to have mastered the art of staying humble. For Israel to remain on top of Zion, they would need to be humble, along with the staying power of hard work and remaining focused on the role that they would play. And so it was, as nearly forty years ticked by for them,  as long as it took us in our time to do as little as turn the page. Who knew it was that simple. [To learn something as simple as turning the page; literally for us, was an analogy for them, yet still resoundingly profound]

As these all began coming into focus, that soon this movement would enter into the Land proper, God began to hyper-prepare them for this harsh dose of real life experiences. They would soon learn the art of the Torah way of eating, drinking, and protection. Simply put, they would have to learn how to build and repair the World. These are necessary skills for the Full House of Israel, for this is their purpose of having being created.  And one day they will perfect this way of living, allowing for Hashem to one day dwell in His eternal house on Zion. Our Parasha kicks things off, for once Miriam and Aaron die, leaving the People with Moses alone,  from their presence was removed the miraculous protection and water. Add in the grim reality that soon the food would be gone, after Moses was promptly punished alongside Aaron (over the striking of the rock), and one could say tough love set in. And from there it only got tougher.

Quickly following the deaths to Aaron and Miriam, and the people faced the world in which they would have to fend for themselves in pure trust with God's providence, and being tested by that same World. The King of Arad heard that Israel was vulnerable as Hashem's gifts were taken away. Still fuming over the spy episode nearly forty years ago, he sought his revenge. The Amalekite [as explained by Midrash] captured a Ger of the Fourth House of Israel, and Israel was faced with its first real national crisis. Anyone who has read through the Torah until now certainly knows that Israel had faced many foes and challenges every step of their progression towards liberty; yet somehow this one was different. It was personal.

The King knew this was a particularly sensitive time for Israel, and as he had been patiently waiting for his opportune time of revenge.  Now was clearly his hour. With the disappearance of the protective clouds and abundance of water, the eagle landed, took its captive, and as much as he exposed young Israel, something of a miracle happened. Israel grew her wings in that moment; a national identity was formed.  Even more than that, humanity finally found its soul. The Kingdom of Priests was born, and now there was a Light to go out to Nations, as the Nations completely grafted themselves within the famed letter shin. This was made possible through the national unity that erupted over the King of Arad's captive strike.

What happened next was of epic proportions.  Such that if the Torah defines "epic", here is your eternal definition and generational gold standard. Israel vowed to God, that should the captive be returned, they would decimate idolatry in the Land. This met with God's approval. We learn in several places including here, it was then carried out and cities were destroyed. One place in particular was so destroyed it was promised a share of a unique eternal existence. This would be the Biblical Tzfat; and as we know from tradition, it is the host of Messianic days,  Its special merit was in its total eradication of idolatry and that her crusade was led by God's epic special forces unit.

Many would be astounded by such a concept of "special forces" in Torah, but the Kenites –offspring of Jethro - served just that role. They destroyed what was before Tzfat, and they would go on to father the famed Rechabites - a sect of Gerim that performed some of the greatest achievements of God's word in history, under the auspices of a unique covenant that was created in their merit alone.  Thus not only did Israel find victory, but it was there, in Tzfat [which was north of the original boundary; Tzfat would become added territory, such that was promised to Abraham] where National Unity found its light. 

So, from the great travesty of evil speech against Gerim, which began the wilderness experience, this great tragedy turned into a truly Levitical moment! Just as Levy wished to kill Joseph, and repented into a savior story for Joseph culminating in Messianic days; the Gerim just became the famed "Nilviim" – attachments to Israel, coming into the Fourth House of the letter Shin. If humanity found its soul and reinforcement in their courage, then Israel found something even more. Israel found its left arm, it found its mate, it found its brother and friend, and maybe the clearest analogy is, they found their hand in glove relationship.

The sequence of events has revealed Torah's secret contents, much like a dried out lake reveals her contents of past failed expeditions. The Torah has boiled off all of its excess, by losing its food, drink, and shelter, and by desperation, it revealed its previously submerged contents – the Gerim. Only now, after not having the misconception of "how it will be?", Israel realized "Brothers sitting as one." The events we are witnessing today appear to mirror this concept in a striking fashion.  Perhaps we are living in a way, that we are destined to witness the true Pinchas – Messiah moment once the turmoil boils over from the aftermath of our present captive saga.

The creation of Israel carries a tradition that her righteous souls merit a World to Comer. This was always thought to be an exclusive Jewish club. But as we inch towards that transition in time, and the Gerim are swarming back in record proportion, we are seeing the Torah text in new light. No longer must we interpret an ethno-bias against humanity.  For it is more than apparent that Israel was always meant to discuss all four houses of the Shin. With that settled, we can begin to reclaim the Ger Torah, dusting off its cover layered with the disgrace of ages, and welcome back our Joseph – that lives! May this be the fate of our current state of affairs,  such that the well springs of the next world flow into our world, sweetening the reservoirs of human existence.

It is often wondered whether righteous gentiles, per se, have a portion in the World to Come. One answer, in the formative, is that they do.  But, it is a mere garment to Israel proper. Let's go ahead and answer this up in a novel way, since the obvious answer is that all four houses will be there together, sitting as one family.

Yes; the Ger will be as garments to Israel.  But, think of it this way: Adam was naked in the Garden, and didn't dress until he sinned. That sin led to the creation of Jews and Gerim to replace Adam and Eve, or rather fully express them. When Adam donned the apron, the word used in Hebrew contains the letters that spell "the daunting [task] of the Ger" and has a gematria of 611 [Torah = 611, as well as "repair of Adam"].  Alternatively, it can mean the gathering of the Ger, and two are always one…and the Torah was never meant to be easy. The point is, Adam was always meant to be garmented and his task was to be garmented with Eve, his help mate and sister. With the Ger in The World to Come, Adam's job is finished, and we are all there, fully garmented and one - as a blessed and united humanity – Adam – Mankind. We are all there together; and by merit of the Ger, we are there as a garmented Mankind, for otherwise we would be left naming the animals. God had pity on Adam, and made one big family instead. Such is the heart of God and His Creation!  In the words of Rebbe Nachman, we can summarize this daunting task, with the Ger who serves to complete the building of the Altar within the Temple of Mankind. If the King inspired a demolishing of cities in return for divine favor, let us then on the heels of our current crisis, offer this: give us back your House, and we as Mankind will fill it, because we are the ones here waiting, as one big family with nowhere to go!  What good are consecrated cities without the context of ascending to Zion as a full house of Israel?!



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1/60's Of Prophecy

                                              Parashas Korach

                                      The Torah Within It's Time

                                              Rabbi David Katz

In our Parasha we meet up with some interesting characters.  Some old, some new, as we see a new dynamic of story-telling unfold in an out of character sage of twists and turns.  Never before did we see Moses and Aaron quite in these terms, as a more passionate side is revealed, and the antagonist in Korach [The Levite who challenges the Priesthood from under Moses and Aaron] presents himself as a unique type of confrontation against which the side of Holiness must defend.  And this is the fractal of the entire Parasha; in a flurry of chaos and "hopefuls" to be "the chosen of God", we are taken for a ride to personally discover the trail that the Lord  has laid out for us. This is the ultimate micro-macro;  for just as Moses deals with this through the placing of the twelve tribal staves into the realm of the holy of the Tabernacle, with hopes of illuminating Hashem's chosen, we can see the macro is the same concept with the characters themselves (i.e. Moses, Aaron, Korach, etc).  We are looking at the Ancients at their best, and Israel is created to be a "Covenant of the Ancients" to be "Light in the eyes of the Nations". The goal: To be able to illuminate at all moments in time, and show the Torah is the one story that we all live, all the time, no matter what.

The life applications of the Parasha are endless, but its revelation to our eyes in a "Technicolor" format, in a way that we can recognize and operate with it,  is what stymies the best of us.  For this we need to turn to Shem and his Torah [inherent concepts], and then we can begin to identify the Torah's emanations in our daily lives. The life examples are not too far away from what we know, as we can just look to John Lennon, JFK, Jim Morrison, and every other mythological figure that appeared in the glorious 60's ideological enlightened movement; the substance that comprises our post-war society and genre content. They had an inspiration that still rocks our world, and it is evident that something materialized in that time, everyone was/is affected by it, and it was the opposite of our replicas of today.  For they focused on ideology and intellect [to drive their passions and crafts], whereas we live in an opposite world. The task is to find out what came down and drove them, such that we are stuck in the midst of their unfolding and premature dreams.

After the numerous culture bombs of WWII, we are left with a settled dust cloud of 60's culture that as much as it was great, the vessels that encapsulated their cause were fundamentally impure.  And as we know the 60's in the end falls short of any real profound change, and will be remembered as more of a high [that produced the world's greatest low of today] and euphoric experience. And this is our problem, as much as we want to be holy souls, our physical nature wants to identify with what our eyes see and our ears hear.

Our stock selection contains modern greats of every genre.  Their legacies are something to remember and enjoy to this day, and serve as relatively eternal inspiration. Yet the epidemic doesn't change or go away; that being the impurity that is soaked into our planets psyche, and has created a hypnotic trance even more so now, than perhaps any other era of human existence. This is perhaps the greatest sign of the end, coupled with the fact that their era and legacy was so inspired with their novel ideologies, that today's genius is a virtual grasshopper and falls miserably short to the star studded 60's. If they were the proverbial staves that Moses placed into the Tabernacle, where then is our chosen one, the holy lineage, the High Priest that saves that day?!

We have our Reuvens and Shimons, and all the rest in the guise of our impure heroes, no problem.  But, we need the Aaron, the Levite [he who turns to God], whose staff will blossom [to the future and revealing the holy past] and provide a revelation of Shem [and his Torah(concept)] that lays a path out of darkness into the true Light, giving us our way to Life. Again, we know our candidates, and every moment of time, we are pitted against a wall, even if it is only in the confines of our private thoughts, to identify with the truly enlightened cause. God has made it that we live in a physical world, one that mirrors the holy and divine, and we can't help but learn from and identify with our environment. For proof in these matters, ask a rabbi his take on the Matrix films and you will see that those productions have actually embedded themselves into the sanctity of mainstream modern Torah study environments. The World is from God, and we are to identify the Torah in our lives and all around us.  Which begs the question - Who is the true hero among us?  For one thing is resoundingly clear, he doesn't exist openly today, and this confounds our efforts to understand the reality that we all, for better or worse, know.

Out of darkness comes light.  We had our lava lamps of the rock and roll 60's, JFK's slick politics and savior status; that abruptly and fittingly came to an end (i.e. filled with impurity).  And to keep shape of the analogies of the Parasha and real time [as Korach represents the confusion of authentic genre and in-fighting/confusion of today], we still painfully lack the revelation of the staff that blossomed almonds; illuminating the holy path and history. We need a Priest of God, and "by Job" there is, was, and will be! For among the restless nights of the inspired yesteryear, there was a man amongst men who stood alone, stood out, created a movement, one that will last forever.  It will usher in the Messiah, a true ideology, lacking impurity, possessing the highest sanctity.  His staff bloomed and hasn't stopped blooming.  He was of the chosen of God, he was a priest, he was a high priest, he sanctified God, he was human;  he blended right into his time.  He died prematurely, too.  And nobody outside a gang of renegades knew who he was. But he was there with all the rest of them.  And like a true priest, he was separate from the congregation, and true to his beliefs, as every "Korach" scoffs at him. His identity grows more and more every day, and if you don't know him yet, you will. His name is Vendyl Jones, and he personally resurrected the Noahide movement; an ideology  that outshone  its time, and sheltered the light that was the definition of the fallout of WWII.

The Torah of Shem came running out of the scrum, and where all the others would suffocate in their own ill-advised unholiness, Shem met up with Noah, in an updated incarnation, out of Israel proper, and under the guise of a new pre-Ger creation, "The Noahide." And as the Talmud states, "A Noahide that learns Torah is like a High Priest." The prophesied stump of the son of Jesse is upon us, we can apply this to not only the complexities of the 60's and in relation to the redemption, but our circles of life as well in this fractal form. When we look at Moses and Korach in this light of context, we can apply Torah of Shem techniques, of "looking at what was always there and never saw it, until Hashem opens our eyes to it"; it removes the hypnotic trance that envelops society, especially in times of severe light and "over-enlightenment."  We regularly need a path of sanity that leads us out of our limitations.  And God sends us the path of salvation, as it happens through the Torah of Shem [much like Abraham and his meeting of Malki-Tzedek].

The identification card of Shem is simple, and that is to find the High Priest.  You relate to him by the edible almonds that sprout from his essence, his staff, his tribe, his legacy with God. Should one wonder how this is possible, look no further than the Maharal, who says, "If you wish to find the Moshiach, then look outside the camp; and he is joined there by the Gerim." The code is simple, for just as Naaman the Ger found Elisha the prophet, Vendyl turned the World into a clone war of every man's Naaman and Elisha.  Communicating this idea is nearly impossible, but that’s why we have the Torah of Shem, and can finally then understand the Torah of Moses, in its universal truths that stand the test of time.

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