Wednesday, August 20, 2014

Mazal - The Relationship Explained

Click Here For Rabbi Katz Explaining "Mazal" On "A Light To The Nations" []

**Update - kids go back to school September 1st. 

The slowed down time has been utilized for aba-time...

New material to be posted soon, and we have exciting new curriculum in the coming new Jewish Year 5775. 

Tehillim [continuation], the end of Bamidbar, and a new Amidah Prayer series coming soon!

Tuesday, August 19, 2014

Noahides and Tzaraas

A Clear Language For Mankind

"'s an [intimate] concept language."

...the language spoken from the depths of the 7 wisdoms as conceptions of Torah as a way of expressing Life.

...the true covenant, talking through common understanding.

...two mazal, seen as one.

Wednesday, August 6, 2014

Original Wisdom Within Names

Click Here To Begin!

...It doesn't stop with the name!

Everything ever communicated, written, expressed, or thought of contains an infinite amount of Mazal - Ancient [Original] Wisdom [illuminated by Torah].

From the names we have, the practical list is immense!

  • Business Names
  • Location and address
  • Pets
  • Potential Matches
  • Personal writing
  • Mazal in Trends
  • Torah in Life
  • Any curiosity of the mind
  • Life revelation and clarity
  • Reveal purpose and [hidden] meaning
  • Clear sense of self
  • ...and endlessly more!
Please contact me at for:
  • Free consultation and examples of work
  • FAQ
  • And a more in-depth idea of what "understanding mazal" means [with purpose], why it is important, and how it it is unique beyond expectation.
"Some things in Life are you just good, and this is one of those pleasant surprises" 
          - The Soul Mazal Experience

Tuesday, August 5, 2014


Why we want to be here – a Tisha Be’av message for the Jewish People from Battalion 969 

 Upon learning that we would be released next week – a month after our emergency call-up to fight this war – my reserve unit drafted a petition expressing our willingness and desire to continue in this war effort and defeat those who have been murdering and terrorizing our nation. 

 As a soldier in Battalion 969 allow me to share why we drafted this petition and why we want to be here. We want to continue fighting not because we love war, but because we love you. On a personal level, the paradox of the past month is that in the face of heartbreaking pain and the violence of war, my experience has been one of unparalleled love. The Hebrew word for “love” is “ahava” – the root of which is “hav,” which means “to give.” When you love someone you desire to give to them – and when you give enough to someone you come to love them. The love I have felt for my fellow soldiers during this war has transcended anything I have experienced before. While the bond of “brothers in arms” is a universal phenomenon, I find the love I feel for my fellow soldiers overtaking me like a wave. 

It is hard to explain as I don’t fully understand it myself. All I know is that I would happily give my life for any one of my fellow soldiers and I don’t doubt for a moment that they would do the same for me. Together we would not hesitate to give our lives for you. Throughout this war we have felt the love you have showered upon us – you have given us so much. I have never felt so much love from so many. Jews from both Israel and the Diaspora have flooded us with more care packages, clean underwear, dry socks, candy, potato chips and toothpaste then we can use. Jewish communities, federations, missions and individuals have not let the dangers of this war stop them from coming and volunteering. 

Hospitals have had to issue statements requesting that people refrain from visiting the wounded, for the lines to visit them were clogging the hallways and stairwells. Tens of thousands comfort the families of the soldiers slain and communities around the world hold solidarity and memorial rallies. We hang up your children’s letters next to our beds. I know a couple of them by heart. We read the articles, videos and Facebook posts with which you defend us and support us as we fight this just and moral war. While there will always be exceptions, from here it seems that this wave of solidarity spans the entirety of the religious, ideological and political spectrum. From the Gaza border the unity behind us feels unprecedented. But why? Why do we love each other so much? Today is Tisha Be’av, the darkest day on the Jewish calendar. It is the day our Temple was destroyed. Our sages explain that the Temple was destroyed not because we were weak but because there was “baseless hatred” among us. Yet in those times there was rampant corruption and existential ideological rifts within the nation. Nonetheless, our sages have made it clear that regardless of how compelling an argument one can make, hatred within our nation is fatally destructive and never justified. We love each other because we love Israel. 

I am not referring merely to the state or the land. Israel was the name of Jacob, the father of the 12 tribes from which we are all descended. We are not a race or a religion – we are a family. We share a home, a father, a future and a fate. The reason that I and my fellow soldiers want to continue putting our lives in jeopardy, sleeping night after night in the dirt under mortar fire, rocket attacks and the perpetual danger of terrorist attacks via tunnels is because this war is not yet over. Israel is in danger and when Israel is in danger every member of the Jewish family is in danger. Today Jews around the world are experiencing the greatest fear and insecurity since the Holocaust. The masks are coming off and it is increasingly clear that this is not a war against Israel, but a war against the Jewish People. This week’s cover of Newsweek was titled “Why Europe’s Jews are fleeing once again.” Scarcely a day goes by when there is not another horrific act of anti-Semitism somewhere in the world. A poll this week indicates that a vast majority of Jews in France are considering leaving. 

A friend in the army told me that there is not a family in Holland that is not considering leaving. We have seen how quickly the winds can change and we are here fighting this war to protect your home for when you should want – or need – to return. So to our Jewish brothers and sisters around the world, we are grateful for your love, and we are grateful for the privilege of serving in the IDF and expressing our love for you. To our Jewish brothers and sisters around the world – thank you for feeling our pain – for crying as we cry. In the poetic words of King David “He who sews with tears reaps with joy.” As we cry together this Tisha Be’av as one loving family, may we soon merit the opportunity to laugh together and celebrate with love and joy.

Sunday, August 3, 2014

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."

Click for related Audio Class - Mattot-Masai

On That Day...

Attention Gerim...Rashi says in the future the nations will recognize Hashem and announce Hashem is one and His name is one. Rashi says this in his commentary of Shema. Everyday for the war...Jews around the world say Shema at an announced time. Please check the times (daily) and join in on this and show the world that Rashi's words have come true. Amen.

Tuesday, July 29, 2014

The Wondrous End

The clear lens of which to see life has been given. It is our job to stomach the chaos and recognize the light that shows the Hand of God in everything. In each moment of despair, we are one turn away from witnessing salvation like never before. Has Moshiach ever been found in the hearts of those who are so far away yet so close in spirit?

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.
Rabbi David Katz
2 Av 5774
Tzfat Israel
Yeshiva Shem V' Ever

Thursday, July 24, 2014

Chukas: The Universal Tribe

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