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The March Towards Zion! [Video HD]

• Secrets of Noah's Ark
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• Zohar and Sefer Yetzira
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• From Adam Until Moshiach
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The Master Craftsman

                                                                  Parashas Pekudei

                                                               In The Tents of Shem

                                                                  Rabbi David Katz

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

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

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

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

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

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

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

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

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Where's Moshiach? - Calling All Gerim!

                                                                    Parashas Vaeira

                                                 The Hidden King and His Kingdom

                                                                   Rabbi David Katz

Parashas Vaeira can quite simply be the Torah's formal introduction to kings and non-kings. In some ways this can appear as an overt operation, while some implications can be extremely subtle; yet with the careful eye, they are all here. Whether we are to discuss Pharaoh, Moshiach [and who he is], Egypt, Moses, or the Kabbalistic slant in this domain, the evil kingdom is quite clear in the passages that lay before us, while the secrets of the eventual ultimate redemption and her king is one of the truly most blessed aspects in the whole Torah – the truth of the final Moshiach – Moshiach son of David.  Let's examine six distinct aspects of the Kingdom in (1) Hashem and His name, (2) Egypt, (3) Pharaoh, (4) Moses, (5) Ger Tzedek, (6) Messiah.

"My Name Hashem"

Perhaps the most obvious King in our Parasha is The Creator Himself. Yet it still must be stated, for all too often we tend to stare at the trees while losing site of the forest! This is and shall always remain Hashem's dynamic opening moves that will eventually be realized as an eternal bombardment. Hashem was always working His vision into our hearts, and now has come the time to fashion the Nation of Israel in an absolutely revealed way, one that will see Him as head of this new Nation, one containing Jews and Gerim. As much as this week's headlines detail Hashem and Israel-proper, the rest of the Torah, starting next week [and from where we left off in Bereishit] will intertwine the Children of Israel who stood at Sinai, alongside in countless ways with the Gerim, who are also inherently bound by a Sinai in a sublime way.  Suffice it to say, Hashem has made his formal introduction with His essential name, and the buildup will culminate with a redemption [that leaves His distinct fingerprints all over it] and Sinai revelation. For the rest of time, no idolatry will be able to stand before Sinai and Moses as the Prophet of God; all others fall short, and with proper guidance in the nature of this redemption that God orchestrates, the Path of the Ger truly does represent Sinai and redemption, for their entire tradition rightfully so begins right at the foot of Sinai.

"Egypt"

Egypt was the empire of its day, and history teaches that it worked in tandem with the Land of Canaan [the future "Holy Land"]. This is "Kingdom" [lit.] / Malchut – "Rulership" [practical usage] at its best, and serves as the paradigm for every exile – redemption scenario. At this point in the narrative, we understand Egypt's roots through Bereishit, and onwards into Shemot, we see that Joseph's enactments of circumcision was now a [problematic] custom for the locals, along with ritual bathing for the women; this is a nice way of saying, that the future Jews were successful in the early efforts of "Making Gerim." Out of this scenario, a slew of issues will arise, such as Erev Rav [a mixed assembly of future Jews, Gerim, and enemies to God], this served as the basis of identity [through Batya – daughter of Pharaoh] for Moses, and as a symbol of the World in every empire, culminating with a similar setting towards the End of Days.  Some of the most potent prophesies that speak about sure signs of Redemption involve the falling of Egypt. One need not look too far in today's settings to see a possible Divine effort in fulfilling this symbol. To reiterate in simple terms, "we all have an Egypt to fall into, and then flee from."

"Pharaoh"

Pharaoh is a character that changes shape practically every time we see "him" – from Abraham and Isaac, through Joseph, and finally at the present Exodus. Thus to focus on the most essential attributes of Pharaoh would be to look upon him as we see him in our Parasha. Pharaoh's name in Hebrew can be split into the two words "Peh – Rah" or, Mouth of Evil. In Kabbalistic literature Malchut / Rulership is depicted as the Divine Mouth, as illustrated by the two most publicized kings in Torah History – Moses and David. The Zohar's depiction of Pharaoh is one of a perversion of the Rulership in God's image, even as an anti-messiah. If the Messiah extends his head upwards towards God, Pharaoh claims to be God incarnate. If Joseph [a Messiah type figure, i.e. Messiah son of Joseph] represents the river that flows from Eden [kabbalistically], one need not think too far back to Pharaoh's claims to stand on the river; this is the setting of which Moses is told to happen upon Pharaoh in the morning, as Moses is commanded to talk to Pharaoh. It is Pharaoh that goes against God, wishes to enslave the Nation of Israel / withhold the Gerim, and he represents the power of perversion of Rulership – a distortion of what redemption is supposed to look like. A great mystery can be said of Pharaoh, for at the Exodus he did not die, and for every generation that delivers a Moses in scholarship, the power of Pharaoh still manifests to attempt to block the will and vision of heaven [this is synonymous with Erev Rav and their leader].

"Moses"

Moses the eventual first King of Israel is a sublime example of Rulership. Yet as we focus from Hashem, and onwards into the evil sectors of Rulership – those that oppose Hashem as King, we come upon Moses as he is at the time of redemption. The Zohar illustrates that Moses' mouth is not totally operative [as evidenced by his "uncircumcised lips"; the verse 6:12 hints through beginning and end letters with a spelling of the words, "Circumcision", "and bounty", and "crying out"] and explains that his mouth is still in exile - EXCEPT FOR AT SINAI.  Moses has almost the whole package of redemption, even the Shechinah unites with his mouth, however there is still an aspect missing from this redemption and Moses, and that are his mouth and its Rulership that will manifest in the End of Days through Messiah. King David in psalms expresses this final level of Rulership [such that David is the promised Messiah] within the Mouth, and it is found in the sanctification within one's own mind. He says that all day man makes vows in the depths of his own mind, should he bring to light that higher voice, all of God's enemies will cease to exist. Ironically Moses could hear the voice of God, yet ironically his own voice went unrecognized…"From the mouth of God I heard two, will become the salvation of Sinai.

"Ger Tzedek"

The Ger might be the most invisible character to our Parasha on a revealed level; however the Zohar again illustrates that the manner of the redemption very much so involves the Ger on an ultra-dynamic scale.  The Ger Tzedek [here explained explicitly NOT as a convert, but as a proper Ger] is involved at removing stern judgments on the Creation, by working alongside Israel, and thus perforce can't be a Jew in this sense [although at times a Ger Tzedek can be referred to a full convert]. The task of the Ger is to return to his root of soul, and refine his character. The Ger exists in a world of Derech Eretz [good character traits] and thus has a natural tendency to gravitate towards his good inclination and to avoid any negative animalistic pull [Which every human being obviously has; the nature of Jews and Gerim are their functions of how to deal with good and bad.  In their equality, we can look at this in terms of right and left, male and female], or his evil inclination- to accentuate his good.  The Ger Tzedek is unique [and thus a proper Chasid by definition – going beyond the letter of the law; pursuing more than "7"] and wishes to purify and refine the areas of his soul that he is not naturally expected to, and by doing so he confronts his natural evil, and as he succeeds, this removes judgments from Mankind. The Jewish people in general are involved with this task, and thus a Jewish "Chasid" [in the literal sense] should then be one who involves himself with the work of the Ger [non-Chasid], or more explicitly, involving himself with the Noahide Laws. In the end, both the Jews and Gerim will work both sides together, and this will constitute a repair of the Rulership, and as King David prophesies, will bring in Redemption.

"Messiah"

…And finally the Messiah's Rulership, otherwise known as Pinchas, he who came of the "Daughters of Putiel." Pinchas the son of Elazer, came of the mysterious Daughters of Putiel, to which the Midrash, Talmud, and Kabbalah, have all identified as a double entendre representing Joseph and Jethro. To make this easier to understand on the Joseph side, we need to recall that Jacob told Joseph "Ephraim and Menasha are to Jacob" but any other progeny afterwards would belong to Joseph himself. This fact coupled with Elazar's Daughter of Putiel, reveals that likely Pinchas descended from one of Joseph's future daughters!  That would make her a prototype Ger Tzedek [Messianic type] of woman. This is not foreign to Pinchas, for he married a daughter of Rachav [and Joshua – he who personifies Moshiach ben Joseph] the Ger Tzedek! The Messiah lineage seems to travel alongside the Ger Tzedek and their women, to which the Torah says, "Daughter of Putiel" rather than daughter in the singular. Jethro is the other reference to Putiel [for this is a hint of his idolatrous days, as opposed to the Joseph hint that he defeated his evil inclination – another Ger Tzedek hint as we listed above], and Jethro is likened to a father of Ger Tzedek women! Just as his daughter married Moses and was an exemplary Ger Tzedek woman, and the Midrash calls Moses' Batyah her twin sister [in concept, relating to Jethro as the consummate Ger Tzedek], we see that the Davidic line flourishes with these women, from Tamar, to Ruth, and onwards until Moshiach is revealed and performs the redemption of the Ger. It should be noted that Pinchas is said to have received both roles of the Moshiach sons of Joseph and David, through the Brit Shalom [with the slaying of Zimri and Cozbi] – which was his own performance of the Redemption of the Ger, in keeping it in sanctity. Pinchas and the Priesthood became bonded to the Ger Tzedek woman through the enigmatic mitzvah known as the Yafa Toar – captured women of war, of which Pinchas is on record of having been present at the time of the command. For support, our Parasha has the same Gematria as Pinchas [208] and this is our first introduction to his character.

We live in a World that has never beheld true Rulership, a King, or in other words God revealed on Earth. The six listed archetypes of Kingdom listed in the Parasha [there are sure to be more, the more one delves within the micro, and perhaps can show there are less by illuminating the macro] show a range of the issues that manifest in every society at every time. We all know a Pharaoh in our Egypt, as we wish for God and a Messiah to end our problems, as we study every year about Moses while ignoring the Righteous Ger as if he does not exist. The irony is, every year we read about Pinchas, and overlook his future commitment in ushering in the redemption; whether it is through his soul, or the announcement that we have arrived through God's messenger Elijah, to whom we say, "Pinchas is Elijah." Parashas Vaeira is special, for it contains all of the necessary ingredients for a proper redemption; if we just knew that it is the Ger who lurks behind every type of Rulership, perhaps the shofar blast would erupt suddenly in our day. Only we do know, but if a tree falls in a forest with nobody there to listen, did it make a noise? [Hint; a word to the wise is sufficient]

Audio Class on Parasha Tuesday 11 P.M.

Enter Room Here!

Wed 11 P.M. - We are introducing a new series along side the "Thinking Shabbos" classes; 

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Who Are These?

                                                               Parashas Vayechi

                                                         Redemption of The Ger

                                                               Rabbi David Katz

                 ***Special Thanks to The Ramchal – For Coining the Phrase/Concept

Parashas Vayechi is riddled with many obvious staples of the Redemption, such that they have become the classic tapestry of esoteric realms of Messianic lore. Whether you wish to discuss the Blessings of Judah and his rights of Malchus / Rulership, and all the while within is laced gleanings of the future simultaneous – enigmatic inclusion of Moses alongside the Messiah trail, or Bnei Reuven, who according to the Zohar, bring redemption, yet seem left out of Jacob's acknowledgements – Vayechi is filled with ironic twists of fate. Yet the most fateful twist of them all within Torah eschatology, something that King David alludes to in Psalms, followed by the Zohar, and onwards in the later generations – is the Redemption of The Ger. The Parsha at hand perhaps more than any other, explains the and reveals to the keen eye not only who is Messiah son of Joseph, but takes it a step deeper into two new characters – Messiah(s) son(s) of Efraim and Menashe [sons of Joseph] and what exactly is their involvement with The Ger, Redemption, Ben David, etc.

The Zohar in building its angle of the redemption of The Ger as a staple for the beginning of the redemption process, first states that just as Shimon and Reuven are not listed favorably by the Torah's Blessings, yet are nonetheless redeemed, so too sons of Jacob through Joseph's progeny – Efraim and Menashe. The case built is somewhat complex in its construction, by using Torah exegesis to show the Divine handiwork within the verses to show the range that The Complete Redemption yields. Two of such methods are Gematria, and word extrapolation [Remez (hint) and Drush (analogy)], and along with Joseph's character traits as an archetype figure – based on the Torah's account with Joseph and Jacob , we have all the making of a clear window that peaks into the opening moments of Redemption. Couple this with King David's view/prophecy of Gog Magog concerning Noahides/Gerim, and Rabbinic tradition of how the transition to The days of Messiah will be, and thus the Messiah son of Joseph was never clearer, as a partner to Messiah son of David. Once the story is complete, we can take at face value the words of such luminaries as the Ramchal that paint a picture that to many may be distorted, but to the pure enthusiast without agenda, the arena could not be any more vivid and an Honor to God.

A famous Gematria exists showing the unique relationship between Shimon and Reuven with Efraim and Menashe, in that their perspective Gematria has a differential of one [in difference; 725/726]. In standard Gematria, the seeker will engage in comparing likewise Gematrias, yet we learn that there can be a differential of one in any set. Thus as the Zohar explains, on the path that is already easy to identify, Efraim and Menashe will be to Jacob as Reuven and Shimon [which in the end actually happened, for Joseph although he is an original Tribesman, is left out of the count, along with the Priest Levi, and inserted is Efraim and Menashe along with the other ten Brothers. It should be noted that not always do we accept this count, and at times the original twelve are used to express a point of view].

At this stage we find out in the Zohar that as Shimon and Reuven shall be ultimately redeemed [even as it seems that they may not be] from a compromised position in their historical context, so too will the full extent of Efraim and Menashe. The startling revelation offered is that this may occur even abroad [outside of Israel, both in Land and in direct people, i.e. the Gerim who are attached to Joseph, and are the cause of his often questionable conduct, such that we saw from the Brothers, and as will be pointed out, by Jacob himself].

The exegesis continues within the actual names of Efraim and Menashe, based on the description that Joseph gives when he first conceived of them. It should be noted from the Gematria point onwards this becomes an aspect of Messiah son of Joseph. Thus at this stage we have identified an aspect of redemption itself, involving Gerim, and all that commences hereon after.

When we first meet Efraim, the reader is informed that his name is in reference to despite being born in exile, Hashem nonetheless made him prosper, i.e. "Fruitful and Multiply" – a direct connotation to his name which sounds appropriate in the Hebrew. Menashe on the other hand comes to signify that "God has caused me to forget my suffering/sins of my father's house. By method of analogy, the next piece of the Messianic puzzle that involves Gerim has just fallen into place: fruitful and multiply and eradicating sin/suffering.

The Job of the Messianic process [which as much as it is eventually funneled into a single being, it is still a time and process] is exactly this blend of two-fold when dealing with the Gerim and Redemption. The first stage is to make them fruitful and multiply [it should be noted that this is the first mitzvah in the Torah and can be seen as the composite of the entire Torah], facilitating the entire redemption process and their part of it, to the point of identity and into a self-flourishing people. This would at the very least satisfy the Creator of Creation whose vision was to have a Kingdom of Priests and Light to the Nations. It should be obvious for the need to involve all of Mankind to please the Will of God.

The second phase to this beginning of Redemption [of Gerim] is to eliminate and remove suffering and sinful nature. All of the catalysts of exile are eradicated at this stage, those who seek to capitalize on sinful behavior and the exploitation of the Nations due to their previous fallen state of existence [again, it should be obvious that all of Mankind and every individual whether in the micro or macro have experienced these conditions, Jew or Gentile, religious or secular]. To put this bluntly, all behavior that was acceptable by default in the pre-Naaman stage [idolatrous] would be subject to review, and the individual would be encouraged to incorporate Hashem proper into his life and all that that entails for his successful service of the Lord.

As for the removal of suffering, to be sure that one is to no longer suffer, and benefit from a Torah/Hashem Universe, he would need to incorporate the Sinai moment into his psyche, thus losing all context of an idolater, while coming to terms with being a Ger. At the point of being a Ger, the liberated would then connect with God [Shem (name) Elokim – connoted with Will of God by reason], and become an extended member of Israel; his destiny lies with Hashem and his heart, and is to be encouraged as such. A proper Ger is a type of conversion from idolatry, and all past involvement is in a new light; subjugation, anti-Torah, any suffering and sin-encouragement is a serious crime in the eyes of God, and is seen as an impediment to the redemption…"You shall Love the Ger/Don't taunt the Ger."

For the Jewish involvement, one must be steadfast to serve as a Light to the Nations, even if it means to stand against Amalek as Jacob withstood Esau [and to the extent that if it comes disguised as "good" as Jacob challenged Joseph over his progeny, one must prevail and sanctify God] and define one's honor of involvement as it is God's own.

When Esau who personified Amalek to Jacob in the sense that his momentous murderous attack was in the guise of the evil inclination, such that he sought to emasculate to Jacob from servicing as Yisrael in the name of fathering the destined Twelve Tribes of Israel. The attack came in the guise of a manipulation of God's name, for which Jacob responded with a sanctification of God('s Name) and defeated the attack of Esau. Jacob himself reiterated the wave of doubt, for he brought the same accusation upon Joseph himself, all in the name that perhaps Joseph was somehow blemished, thus guaranteeing destruction for Israel. Joseph, like his father sanctified God in the open, and a precedent was established in the name of Joseph [he who is destined in the future as "Moshiach ben Yosef" to eradicate the personification of Esau] to stand tall in redemption terms over one's own children [even if only spiritual, as were Efraim and Menashe to Jacob].

Such is the Jewish responsibility to the Gerim, to withstand "evil eye" attacks that are orchestrated by stigma and poor education and taste to that which God considers the most holy [making Gerim], and the crucial aspects of redemption. In the work of God, we must know the truth, stand for the truth, and carry out the truth; to the absence of the opposite, reduces an enemy attack into dialogue with God, even if superimposed upon the potentially wicked. In this way, the Redemption will arouse from below, and the Messiah son of Joseph process will witness the Honor of God in Dynamic proactive motion.

Perhaps the only question that could be offered is, why? One answer is quite simple, and is contained in the explanation of Jacob's Blessing to Judah, he who signifies all Jews in the End of Days [which has the same Gematria as Efraim / Menashe 726!] concerning becoming "red-eyed from wine and white toothed from milk." The Midrash answers that the wine gladdens the heart and the milky teeth come not from the consumption of milk, but from the frequent smiles that coordinate with a glad heart. Such an occasion can only take place on Shabbat, where Kiddush brings in Shabbat, and smiles extend forever, as Jews and Gerim usher in week after week together the fact that God – Elokim Created the World; one Mankind, a Shabbat for all.

In closing, "who are these to you," you say – well, these are the Gerim, those destined to be redeemed, return to God, and partake of the Shabbat…can't you tell by the smile that is barely contained by the World of the Ger?

Audio Shiur at 11 P.M. on Vayechi Monday [Tzfat Time]

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The Other Side of Joseph

• Prophecy vs. Wisdom
• Joseph and the Brothers
• Jacob - Joseph
• Sinai
• Gerim, Jews, Noahides...Sinai
• History of Noahide
• Moshiach ben Yosef - and Prophecy
• Torah From Zion
• etc.

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The Sinai Prophecy

Parashas Vayeishev

The Wise One or The Prophet [חכם עדיף מנביא]

Rabbi David Pesach Katz

               

****Audio Lesson Mon 11 P.M. Tzfat Time – Elucidation of Article****

"Sinai. Ger Toshav. The Twelve Tribes. Israel. Gerim. Prophecy. Wisdom. Bnei Noach"…From one perspective a case can be made that this [opening blurb] is one acceptable angle of truth that could justify 1/70 faces of the Torah; if nothing else it explains history to perfection oddly enough, and can shed profound light on today's politics by more or less shining a bright flashlight upon the first Jews Noahides – the Twelve Sons of Jacob. Welcome to a new way of understanding the most obscure Noahide Law – eating the limb of a live animal, from the vantage point of the light that shone before Sinai, in a way that shines even brighter today, for all Jews and Noahides. This is the story of Joseph, his brothers, and the prophecy that sadly wasn't.

The setting takes place in our Parasha, as the Brothers are out shepherding [minus Joseph], and Jacob their father asks of Joseph to bring back a report of the Brothers. The background of the story is well-known of course, Jacob loves Joseph the most [which we will see why upon the conclusion of the article], and Joseph had just finished telling over his dreams of grandeur, only to arouse his brothers' hatred upon him even more. The story will end apparently quite sad, as Joseph is nearly killed, sold to slavery, Jacob in fact does hear of a morbid end to Joseph, and this is all in the hands of Joseph honoring his father's request, and with every intention of bringing back an evil report. Yet the real culprit to this story might surprise some to find out it is neither Jacob nor Joseph; rather a tapestry of concepts such as wisdom, prophecy, Sinai [before and after], and the reality of Jews and Noahides – Gerim. This would go down as the single biggest misunderstanding the World ever knew – for from it, the World took course as it stands to this day, and until Moshiach comes to settle the score of what happened that fateful day.

Before the light pours upon history, one crucial point needs to be made perfectly crystal clear; Jacob and Joseph learned in the tents [Torah Academies] of Shem and Ever. As much as these were schools of prophecy, and Torah was being taught, it should be noted that every Prophet must maintain a healthy diet and ability of Wisdom. Jacob prided himself in his Wisdom, not only because he was a natural at it [and it was for this that Isaac was blind to his greatness, for Isaac sought the Prophet to receive the Blessings, which in the end, Jacob prevailed over Esau], but because he saw this as the antidote over Esau as well. [This over balance would prove to be a foe to Jacob, as it would outweigh his natural prophetic abilities.] Joseph followed suit and honored his father, for the Torah calls Joseph a "Son of Elders" – which comes to imply, a Man of the Talmud, and naturally this has a connotation of being wisdom-heavy and lacking prophetic detail by nature. Jacob loved Joseph, and now we can see why, and it shall not be for naught, that Joseph is fire to the straw that is to be Esau, in the End of Days.

Contrast the Joseph-Jacob stance with the Twelve Brothers, and we have quite a different picture, intent, and philosophy –ideology altogether! The Brothers are looking at an entirely different model of the Universe; one that takes into account the entire story from a completely different angle and approach. They see themselves as Pre-Sinai "something's" – either Jews or Noahides, and their actions are thought to provide a basis of the present and the future concerning the Commandments of God. They are invested with understanding the nature of Prophecy and Wisdom and Pre / Post Sinai as repercussions. As much as they have their view [presumably from Shem and his school], Jacob and Joseph have their view [likewise from Shem]. The simple answer is that "from the mouth of God we heard two inclinations", yet practically, God engineered a drama for the ages, for these two sides would collide in a schism that we still feel today. In fact, their disagreement is the exact dilemma facing the Torah Universe in the End of Days, namely how to deal with all of the issues mentioned above [Wisdom, Prophecy, Sinai, Jews, Gerim, etc.] – all of which is embedded within the family of Jacob.

The setting is Pre-Sinai, and Jacob's men are charged with being Pre-Sinai Noahides commanded in the Noahide Laws, and yet are promised a legacy that culminate and bubble over Sinai, into a product of Jews and Ger Toshav. For Jews they will receive a new command, and the Ger Toshav will receive a new set of Noahide Laws as well, with the only major difference being that the route of command is now through Sinai and Israel as opposed to Adam and Bnei Noach. The curve ball to both Pre/Post Sinai, will be addressed through the relevancy of Prophecy vs. Wisdom to Jews and Gerim, at any given moment and calling perfect context [and in cooperation with Divine Command]. The bonus card for extra credit then will always be – what to do with Shem [himself], his Torah, his Wisdom, and his Prophecy; always issues to keep in mind – even to this day!

Thus we now have a decent arena to settle into, as the Men are shepherding without Joseph anywhere nearby, and they have just shaken off Joseph's dreams, as they sit to feast on a meal of meat. Joseph in his sector of the universe takes command from Jacob to find the Men, finds a Man in the field, and embarks on his crash-course journey that has destiny written all over it. This is where the story breaks down should we attempt to understand the sequence of events based on Wisdom. What we will see, is that from here on out, we are in a direct battle of Wisdom vs. Prophecy. Whether it’s the Torah's exegesis or Joseph vs. the Brothers, we shall see that wisdom is promised to take a backseat in face of Prophecy; and along for the ride is a reckoning of the Commandments.

To attempt to put together the pieces of the story through Wisdom, will conclude matters in a rather contrived and shallow perspective of the reality that unfolded there. Yet with prophecy we can understand that the Torah was to be understood as a prophetic moment within the sons of Jacob, for their very claim against Joseph was one of Prophecy! From the time they saw Joseph coming, the Zohar suggests that this "seeing" was actually spiritual seeing, and this is qualified by the Midrash's account of the story taking place beyond the scope of the overly simplified playing field of approximately one football field worth of events, that even simple logic dictates a much more vast arena was employed by Hashem.

 If we assume the Brothers were Prophets [as opposed to wise men - who don't come across too wise] then we can conclude their awareness to revelation of Divine Mazal [God's revealed hand spiritually] and thus all of their actions are to be portrayed as Prophetic; the results are such that the story becomes radically more profound even in the simple meaning and flow of events to add up to a story revealed as constructed by God. As their Prophecy dictates, Joseph finally does arrive on scene, and the debate is over "Eating the limb of a live animal."

It is known that Noahides Pre-Sinai had Torah knowledge from Shem as a basis of succeeding in Noahide Laws, and that their connection to God was through prophecy. It should be noted this was the practice Pre-Sinai; Joseph went against grain, used Wisdom in honor of his father, in line with the thought that after Sinai, in the End of Days, Prophecy would be missing, and this approach would be best if preempted now, in order to gain momentum – anticipating an early redemption. Joseph thus used Wisdom to perceive reality, and through Wisdom deduced that they had transgressed the Noahide Laws [this sin would have recourse on all that exists Pre/Post Sinai in regards to Jews and Noahides and in matters of wisdom and prophecy in Torah and Commandments] thus creating a complete controversy that would set the tone through the rest of Torah history, as Joseph would be found guilty by the Brothers. [For Joseph misunderstood their appropriate actions by employing Wisdom over Prophecy, and this is the precedent to all of the subjects tied into this knot. The Brothers were true to Noahide Laws through Prophecy – Pre Sinai, and of course history would commence as we know it Post Sinai.]

They found him guilty of favoring Wisdom over Prophecy, and that Pre-Sinai was to be governed by Prophecy, and Post-Sinai [although there would be a halt in Prophecy] would welcome Prophecy in the End of Days; thus Joseph was seen to be without merit in this endeavor, and Jacob is even proven to be weakened in this area, as evidenced by the Gid HaNashe [displaced sinew] by wrestling with Esau's angel [my means of wisdom to the neglect of Prophecy, for Jacob had to ask of his name]. The story as we all know it to be, saw Joseph end up in Egypt as a slave, it shows how history repeats itself often, we see in a clear lens how the story of paradigm redemption is sewn through this fractal, and of course we get a revelation of how Hashem is as always, the Creator of such events.

The story of Joseph and the Brothers is a small dose of reality that penetrates the Torah from cover to cover. Are we to approach it as a story of Wisdom, or a story of Prophecy? Is it an OK story, or a Divine account of Life? Are Shem and Moses to be seen as wise men or Great Prophets? Should we expect Prophecy to return in the End of Days – or better yet, assume that it never left? One thing remains quite certain, and that is that Joseph nearly died, and we are told of his ancestor Moshiach ben Joseph quite the same set of circumstances. It seems history repeats itself, the Torah contains the vessels of time, and the seconds are either composed through wisdom or prophecies. One thing that we can be sure of, is that the Torah has taught these lessons of life to perfection, should we but listen to its message.

Here in our generation, we race towards the End of Days – and we face the same questions and issues that the early ones faced before us. We stand today as Jews and Gerim and yet we are still stymied and divided as ever. Perhaps the solutions we still seek are to be found in questions that we never solved. For the Jew who stood in the House of Jacob, perhaps he needs to ponder the thought of Prophecy, and for the Ger of Jacob, shouldn't it be about time to begin to fathom Sinai? The answers to these contemplations are the difference between Moshiach ben Yosef who dies vs. Joseph still lives…of which we are told Joseph shall live. If that be the case, then the issue is settled, and out of Sinai will come the Gerim, ushered in by the Prophecies of Zion, Amen and Soon in Our Days.

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Noah In Your Ear

• Noah and Shabbat
• My Sabbaths You Shall Observe
• Day and Night - Ultimate Shabbat
• Noah and Redemption
• Abraham, Noah, Shem
• Tree of Life
• etc.

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Noah's Secret

                                                                  Parashas Noach

                                        Shabbos: Taking the First Step Towards Redemption

                                                                  Rabbi David Katz

Parashas Noach contains one of the most emphasized verses in the Torah that brings form to most [if not all] opinions that weigh into whether the Noahide is to keep Shabbat or not. The verse [8:22] says, “…Continuously , all the days of the earth , seedtime and harvest, cold and heat, summer and winter, DAY AND NIGHT, shall not cease.” The range is vast in interpreting this verse, for some it spells out an obvious forbidden connotation in regards of the Noahide’s opportunity to keep the Shabbat, yet for the advocate [i.e. the Kabbalist vs. the Rationalist] of the Noahide/Ger, it is not a question of ‘no” but rather when and how! The Zohar has a couple of views that are most pertinent when exploring the Noahide Shabbat, and how it serves as a massive step towards Redemption and in revelation of one’s soul, name, and mission on this Earth.

The path to understanding the Zohar’s very premise that the verse quoted is a proof for Shabbat observance, one must first have a background knowledge of a deeper look at the Six days of Creation – after all, Shabbat is the day that we glorify Hashem of having created the World! The following system is a key to understanding most Kabbalah and the Noahide – Jewish relationship through usage of the famed model of the Tree of Life; this will be through precedent of the Days of Creation Divine Attributes [Sefirot] that are applicable to Jews and Gerim.

As most are aware, the Creation took place through God’s labor amidst six days, whereas on the Seventh Day, it would become a Blessed rest day for Hashem through His Blessing to make it so. For all that the traditional 7^th Day “Shabbat” is the proper time and place for this rest day, i.e. at the end of the week [as this would be the precedent given to Israel at Sinai, and the most easily understood in the Torah] the Zohar illustrates that per force of Kabbalistic truths, there is another aspect to the rest day, and this comes from yet another principle in scripture [Vayikra 19:3], “My Sabbaths you shall observe.”

The grammar in this expression implies that the Shabbat is not double for one observant group; rather it implies two different observances. The simple answer is the Jew and the Ger are its subjects – to which the Sefer “Bahir” offers an analogy to describe a King’s Day of Joy that he shares with his beautiful bride along with his two sons of which he deeply loves. The Zohar [Hakdamah 5a] then takes liberty to explain through the Divine Attributes offer a clear blueprint as to how this works. Once we have a model of Wisdom as to how this works on a soul level, it becomes quite easy to provide the Chassidut [“Chassidei Umot HaOlam”], or, the sweet Torah of Spirituality in real time, in a way that we can easily see how to live this out in our lives every day of the week.

The Zohar after an explanatory discourse, shows how the first three days of creation are called “Avot” [“fathers”, after Abraham, Isaac, and Jacob in an analogous level of exegesis], and they culminate into an unprecedented revelation on the Fourth Day, which is the day that the Moon was reduced in size [which fourth emphasizes the point, as the Moon is a hint of the Shabbat Day, or the proverbial “Seventh” level]. Simultaneously, days Four, Five, and Six function as a unit of three [and obviously a full set of Six Days], logically, giving way to the Seventh Day, the traditional Shabbat. What makes this passage in the Zohar most interesting is that it says that Day Four as the Fourth Day in regards to the Three “Avot” is actually a hidden Shabbat [in regards to the first three days] and can only express itself as such, alongside our traditional Seventh Day Shabbat.

The spin on this outlook, is that anyone uninitiated into the Zohar’s rationale, may hastily conclude that the “first Shabbat” [i.e. the Fourth Day] would belong to the non-Jew and the traditional Shabbat belongs to the Jew.  Yet with careful consideration to all angles [the Zohar takes into account an extremely dynamic model and numerous factors into its formula], we see that the Jewish Shabbat is surprisingly the Day Four revelation [that can only be revealed on the Seventh Day] while the Noahide Shabbat is in its traditional spot. To simplify matters, the Seventh Day is the location of the level of Shabbat “To Guard” [“שמור”] (which is taken up by Jews and Gerim) while the level of the Fourth day [actualized on the Seventh day] is synonymous with the term “To Remember Shabbat” [“זכור”].

Thus Israel embodies “to guard” and “to remember” – two powers condensed into one day. The Ger contains his “to remember” within the confines of “to guard.” The outcome is one day of Shabbat for two peoples, perfectly catered to both, in a way that not only is spiritually satisfying, but prepares the World for Messianic revelation. This becomes more easily visible once perceived in context of the Name of God and in Divine Attributes.

In Kabbalah, there are 10 Sefirot, which when placed in context of a system of “Seven” [days of the week, Laws of Noach, etc.] the custom is to employ the lower seven Attributes, while the upper three serve as an inspiration to the lower seven, much like a head and a body. Thus the Seven levels of Attributes can be seen in two different ways, such that the model of Shabbat works.

The first Three Days that are coined “Avot” would find that their “Fourth” Day is located in “Kingship” [Malchut] – the traditional 7^th. It just so happens that the first three days/attributes  find their fourth level only in the seventh and last space, thus leapfrogging over the traditional 4^th, 5^th, and 6^th spots, settling in Kingship/7^th Day – the Day of God’s Glory. This is parallel to the Forefathers Abraham, Isaac, and Jacob, and their culmination into the “Fourth Forefather” – King David. This constitutes the level of “Remembering Shabbat.” The Ger Shabbat then takes numbers 1^st, 2^nd, 3^rd, 4^th, 5^th, 6^th, and into the 7^th Day – the Holy Shabbat that must be guarded.

It is at this junction, that we find two peoples, Jews and Gerim, each observing Shabbat, in a unique way tailored to their souls, and in the same time and space. As the verse says, “DAY AND NIGHT, shall not cease” we now have two people to observe, guard, and remember an entire Shabbat. The Zohar explains that the Ger’s Shabbat emphasizes and utilizes the Friday Night as a modus operundi to fully punctuate the portion of Shabbat that falls within the first hours of Shabbat. The Shabbat portion that best suits the Jew, is to take command of the Shabbat Day, gaining full steam ahead, and erupting through Havdalah, onwards into “Yom Rishon” [Day one of the new week].

Both keep the Shabbat by day and night; metaphorically the Jews rest Friday Night and are prepared to enhancingly serve God by day [as there are more proactive measures to fulfill by day for the Jew] while the Ger is infused to rush into Shabbat after an exhilarating 6^th Day and onwards into Friday night, while enjoying a day of rest with the Lord on Shabbat Day. Both Night and Day are kept by both, and when Gerim and Jews perfect the art of Shabbat before Moshiach arrives, we will find an enlightened Night by Jews [as prepared by the Gerim] and a day of Torah for Gerim [as prepared by Jews].  It may be quite simple to say that Jews have kept night and day Shabbat forever, yet the emphasis  comes within, “Shall not cease” – as if in taking shifts while one sleeps, the other takes command.

The Zohar states that through this, Holiness will pour into the World, and levels of never seen before Wisdom will enter our lives. As we grow in Holiness, Hashem will reveal Himself in Awesome revelation that will allow Mankind to repair the World for the Messianic Age.  Thus we find two verses that the Zohar shows how Jews and Gerim working together in their mutual Shabbat, are foretold as “You shall guard my Sabbaths” and “Night and Day shall not cease.” As the story usually goes with Jews and Gerim, the Torah and Kabbalah are predicated around the existence and fulfillments of these two Nations; Shabbat perhaps is the greatest example of unity, partnership, and Brotherhood that is prerequisite to God’s Most Holy Day.

We find yet another theme in the Zohar, that Noach is synonymous with Shabbat, for his prophetic name means what Shabbat is by definition: Rest! Parashas Noach may be a great source to learn about Shabbat, but truth be told, it is THE GUIDE to understanding redemption for all of time, either by simple definition of the past, or by looking forward in prophecy by means of the allegorical truth latent in the Parsha.

Yet one topic that is utterly buried in the Parsha, and is often overlooked [if not blatantly left out] is the life and story of Shem. Underneath all of the redemption plotlines of the Parsha starring Noach, we are bound to get caught up in the Noach – Abraham comparisons that will spill over into Lech Lecha. The missing link to these Parshiot, and to the Torah itself is Shem and the Torah of Shem. We are told by tradition that Shem stood for peace as lesson learned against the evil that existed in the days prior to the Flood. Thus for the Parsha that carries the loudest undertones for Shabbat is defined by definitions of Peace / Shalom.  

The Arizal says that Noach and Shem are the same aspect in two different people; each one giving a unique perspective of Torah, for we needed two people to express what the Mouth of God can say as one. If Hashem said “Remember and Guard the Shabbat Day” [the Torah captures both versions, and fittingly enough alludes to both Jews and Gerim separately in each location] in one utterance [as we heard two], then perhaps the message of Noach and Shem [to Abraham the First amongst the Gerim and all other Gerim] is simple…The path to redemption can be enveloped in the simple yet eloquent greeting that World will one day be announcing in every city on the planet; none other than, “Shabbat Shalom.” Once this is said, then His “Mikdash you shall fear” – as Shem and Abraham stood in Jerusalem [fear/Shalom lit.], obvious secrets of Torah hidden no more. 

Audio Shiur on Parasha 11 P.M. [Tzfat Time] Yom Rishon [Sunday Night]

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Gadlus Of Jethro, Father - In- Law Of Moses

                                                                        Parashas Haazinu

                                                                   Among Pharaoh’s Men

                                                                         Rabbi David Katz

Pharaoh’s three Men: Bilaam, Job, and Jethro – delegated by Pharaoh to find the nature of deism. The destiny of these four men [which will detail all Torah pathways] will comprise the backbone of the essential Torah, and ultimately provide a proper canvas for Moses, such that the message becomes the lyrical advantage to Moses – Messiah who is destined to once again sing his song. Yet as these fellows consist of the Torah’s map in entirety, and keeping pace with the agenda of Creation, to rally behind a central theme, perhaps Moses’ inner desire for knowledge best serves to provide a proper perspective of the Torah in its conclusion state; this is the sum parts of the Book of Job. To put it blindly, Job had one issue to solve, and that is, “why do the righteous suffer [unjustly]?” Parashas Haazinu comes to bring sacred light into this area of darkness, and let it be known, the Torah concludes its message with its essence delivered from the point of view of a select group of ancient men in Torah History, all coming together in one glorious generation. These Men were not Jewish. These Men were the good, bad, and ugly of the Ger Toshav World at large, and yet coming out unscathed [much like Rebbe Akiva], is the eternal answer to Moses’ plea to God in the form that in its end will reject Bilaam, praise Job, elect Jethro, and pave the path to redemption and Messiah. In the Book of Gerim, they have never shined brighter than right now in Haazinu.

“Why do the righteous suffer” ponders Job, ponders Moses, and ultimately as we see from Pharaoh, ponders all of Mankind on some level. “Why do I have it rough, when ‘Ploni’ never gets in trouble?” “I do well, but ‘Ploni’ sure never gets a fair shot in life.” Why do Gerim struggle, why are Jews prosecuted, why was there a holocaust, why were the Gerim exiled eons ago??? These seem as good questions, and such that they require great and creative answers, yet in truth perhaps what is missing is authentic proportion to compensate for a steady diet of low in-take mentality that is needed to fuel the Kingdom of God. In simple terms, we are trying to open a lemonade stand, calling it the Holy Temple, when in truth, we actually need something the goes beyond that which ever actually did stand on the Temple Mount. This is called the Third temple, it has never stood erect in our domain, and six thousand years of history will go down as a pathetic plight in trying to put a square in a round hole, i.e. perpetuating an insulting take on God’s eternal dwelling. Job is about finally acknowledging the grandiose nature of God’s providence, how he runs his Universe, and conceiving an infrastructure befitting the true King in a just fashion that caters to his Hand upon Mankind. In essence, God doesn’t sell lemonade, but we are challenged with the task of understanding God with the clarity that it can be easily explained over a glass of lemonade with a five year old. A word to the wise is sufficient.

Moses explains [with help from the Commentator Rashi and Zohar contribution; this is the framework 

taken throughout the entire discourse] that this song [Haazinu] takes shape only after calling upon the Heavens and the Earth to lay testimony “on this day” to all that is in this song. As it is explained, Creation is built to work with God; from this aspect of God’s Creating the Universe, the door to a false understanding of how God runs the universe is granted, while at the same time the even greater challenge is given to attempt to understand the bigger authentic picture and to succumb to a half-baked attempt to sell the proverbial lemonade labeling it as an allegory of having faith in God. God desires Truth and Accuracy and Justice; thus there is to resolve Creation’s riddle embedded in cycle after cycle of repetitious history, we are in fact guaranteed that there is an End, and in that End, we are promised to learn about God and His Creation as it was always intended and seen by the Heaven and Earth on that day.

The basic premise of Job/Iyov is that he doesn’t understand just how God is a true King [to the extent that Moses was NOT a true King (he was destined for another initiative as opposed to King David who did resemble the Kingdom that God desires); keeping in mind that Moses wrote Iyov] and begging the question concerning justice amongst men, despite what we as Men perceive.  The task at hand as many have become aware of on their own over time, is that what is needed is a change of perception. It is precisely at this point where we witness the perpetual war between the soul and the religion; some might say, and the Zohar resolves – conflict is everything. From this contradiction comes the Divine solution, and of course when you skip to the end of Job/Iyov, that is indeed how the Book ends.  However to appreciate what Job/Iyov learns in the process, is often overlooked, and comes in full bloom within Moses’ words in our Parsha.

To put it in terms of our lemonade stand, the world exists only for me, as Chazal state, “Tzaddik Yesod Olam” – each person [as the dictum states by the prophet Habbakuk who summarizes the entire Torah, “The righteous live in their faith”] must consider that the world is created for him, and him alone. The reason is actually quite startling, yet the lemonade stand knows it all too well – because it’s true! By the greatness of God, the only means to take into account matters such as fate, freewill, destiny, names and associations, etc. is to play by a subjective reality, and impose it upon all objective views. Rebbe Nachman in his Likutei Mohoran calls this the ultimate Faith by its very definition!

The challenge is that you are taking a spiritual “Hope” and living by it in a mundane society and way of life. The result, is that by God’s Divine Intervention [and that alone – as there is none other than Him] this actually becomes true, and we have this relationship with God. The miracle of God, is that He weaves each soul of creation into a fabric of existence where we all play by these same rules, and yet we are all unique to Him. This by definition is possible by an Infinite True [and Good] Deity dealing with Its Creation of Finite beings that envelop His Name [as it says He is one and His name is one].

By this principle, there is no you, there is only me, and my life is God communicating to me through my life in what is known as Mazal. This type of Mazal is not to say “I am compelled in a certain way, it is to say “I interact [with God] in a certain way.”  The difference is recognize cognitively that I can interface with God, and that interface is based on laws, righteousness, and ultimately the Torah that testifies this is what God desires from me; the reciprocation is such because God Himself is the essence of Good. The interesting theme amongst this maze, is that through imperfections of man, allows each one of us to interact with God, and ultimately all to interact with each other. From the perspective of Man we are one, while from the perspective of God, He is one. In truth Man must realize, “He is one and His name are one.” The awesome task at hand is thus to find the balance between “me” “you” and “God” and come out with an outcome that is only true.

By viewing the World this way [as explained in Haazinu and as coming to answer Job/Iyov] this simplest answer now can be achieved: I can’t know why you suffer and you can’t know why I suffer. If we only acknowledge suffering, we dwell in our pity and lack the bigger picture at hand. Likewise if one of us pities the other [as in Job/Iyov] the same effect takes place of missing the big picture, i.e. the perception of the Hand of God in motion – which it is! [In motion]

Solution is we know ourselves to a point then we meet “you”; that is the point that we enter the arena of God and His providence, and the opportunity to live out true Torah becomes the opportunity at hand. To simply accept our fellow, and be with him, he will come to let go of “your saga” as well, i.e. both internal; conflicts come to an end – take notice, neither of you now suffer, have entered a state of friendship, and are now able to perceive God. This perception will in the form of witnessing his Hand upon the moment, in a flash of Mazal, revelation of the Divine, yet totally contained in the anomaly of life. This is when Man can perceive that Life is indeed Holy, and to the surprise of all [i.e. Job/Iyov] this revelation will yield insight into Torah making lemonade stand clear that we all [unbeknownst to ourselves] dramatize essential Torah, and this is our merit and opportunity in Life to live a divine message.  To an even bigger surprise, this is the miracle of the prophecy of our God – given names that we tote as the medal we know not of, yet pronounce with a veracity even greater than the highest faith; again, essential conflict at hand.

By simply living life, engaging with people, and letting God commune with us, we get closer and closer to a civilization, an End Time where God will finally choose to settle amongst Man, by resting His Presence in the Third Temple of Zion. So to answer the question of “why do we suffer” – Man must consider making it an observation and not a point of investigation. This alone will not only relieve the pain of one’s fellow, but from yourself as well; God is allowed to come into context and focus, and the arena will be one fitting for the Divine Presence, as God dwells amongst those that Fear God, and there is no greater way to fear God, than to keep His Torah. As the Zohar concludes, the key word to this equation is Kindness, and as Moses concludes in our Parasha, this type of Kindness is the path to revelation of God that heals His Creation and brings His presence closer to those that are far.

We close the Torah over the Holidays, and when the time comes, all will know the Torah’s message for Mankind. Yet let it be etched upon the hearts of Man that this endeavor became a Jewish question, such that it perpetuates each generation until it reaches the End. Yet if we just think a little bit bigger, and go a little bit deeper, and sell a little bit more lemonade before jumping to Wall Street in our fragile minds, one will see this was the agenda of the Ger; not only then, but now – this is the message of the Ger. Of Pharaoh’s men, Bilaam came to pervert the Truth that comes from heaven, while Job/Iyov persevered to see this equation compute a tangible answer.  The most righteous of the lot however was Jethro.

If we are to seek the Ger’s greatest contributions in Torah, we can look straight away to Shem, Noah, and even Jethro with his clarity with Moses over the courts in parashas Jethro. But as the Zohar says, the righteous give their essential Torah the day of death [like Moses like Rashbi, etc.]; on this day, Moses gave over the depths of a Torah that was written with vessels of the Gerim [Zohar] and no one was closer to the life of Moses than Jethro, the father of Ger Toshavim until this day. Haazinu is the song that will be sung, and King Solomon fashioned his Song of Songs with Messianic Light that was planted from the efforts that took place at this time. The Zohar ends its discourse with a logical deduction: don’t be like Bilaam. If we apply this process to the extent of yielding a revelation, the Torah’ appropriate conclusion would be, “thank You Jethro.”

If we remember how the Book of Bamidbar ended in its Messianic Light, Pinchas earned the Brit Shalom, and there we concluded the same; Pinchas was inspired by his grandfather Jethro, as from a far it was clear who was the guiding Light for Pinchas and the source of his bravery. The next time you have lemonade, perhaps you will remember a now clear Torah dictum, “…it was learned from Jethro” - and in the bigger picture, do Kindness for the Ger, and let the Glory of God be upon you. Did anyone show this more in the history of the World than Jethro and the Ger of our lives?

To answer as Job/Iyov would have it said in Truth and Faith, “Love the Ger, for God Loves the Ger – and He is right.” It isn’t about how it ends, its how we got there, and we got there from Jethro and Gerim.

Class On Parasha Will be On Regular Time Motzie Yom Kippur 11 P.M. [Tzfat Time]

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