01 September 2015

"Israel and The Nations" - Pt 5

17 Elul 5775

The equality of all mankind is not a Jewish idea. It is a Greek/Roman/Western-democratic idea that Jews have assimilated over time. Humanity does not all exist on one level. Let's look at how Rabbi Moshe Chaim Luzzatto, ztz"l explains it with commentary provided by Torah.org's Rabbi Yaakov Feldman...



Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraphs 8 and 9

[8] When the world was divided into seventy nations, God appointed seventy [directing] angels as Officers (Sarim) in charge of these nations, to watch over them and attend all their needs. 

Thus, God does not oversee these nations except in a general manner. It is each one's directing angel who takes care of the details, through the power that God gives it for this purpose. God thus told Israel (Amos 3:2), "Only you have I known among all the families of the earth."

This does not mean, however, that the details are withheld from God's knowledge. This cannot be true, since everything in all creation is perceived by God and revealed to Him. What it does mean, however, is that God does not oversee and directly influence their details. This will be further clarified in a later section.

[9] God thus made the rectification and elevation of all creation totally dependent on the Jews. To the extent that this can be expressed, we can thus say that He subjugated His Providence to them. Through their deeds, they can cause [His Light] to shine forth and have influence, or, on the other hand, hold it back and conceal it.

The deeds of the other nations, on the other hand, do not add to or subtract from the state of creation, nor do they cause God to reveal Himself or withdraw. All they can do is bring about their own gain or loss, and strengthen or weaken their own directing angel.

Although God does not involve Himself expressly in the direction of the nations in detail, it is possible that He should exercise His Providence over them when it is required for the sake of Israel. This may be because of a single Jew, or for a number of them. Such a case, however, falls under the category of means, discussed in the previous chapter.

Torah.org - Rabbi Yaakov Feldman

It's not only our interactions with G-d through the mitzvah system that draws our people especially close to Him. It's His interactions with us as well. We'll explore that idea now, as well as the vital role we Jews play in the great rectification of the universe, as we conclude our explanation of the chosen-ness of the Jewish Nation.

We're taught that G-d interacts with other peoples through the agency of their appointed archangel, as each of the seventy core nations of the world has a particular archangel overseeing its perpetuation and well-being.

The point to be made here is that our people's welfare is *directly* overseen by G-d Himself. After all, our life's mission, as we've indicated, is to draw close to and commune with G-d. In fact, though, the interaction is two-sided; for we commune with G-d in close proximity, and He communes with us in kind.

That's not at all meant to imply that G-d has abandoned or is unaware of other peoples! Who would dare even think that of G-d Almighty? The point is that He interfaces with their archangels directly and it's *they* who directly interact with the nation under their auspices. Understand, though, that there's a very fine and subtle metaphysical difference between direct interaction on G-d's part and indirect, but a real one nonetheless. There are instances though in which G-d does directly interact with non-Jews or an entire Gentile nation, but they're exceptions to the rules, and with a particular end in mind.

Thanks to that direct, dare we say "intimate" interaction between G-d and ourselves, we Jews thus play a crucial role in G-d's ultimate aim: universal rectification. For G-d allows His will to be swayed by our wishes and deeds, in a manner of speaking, the way all lovers succumb to their beloved's wishes (though the truth be known, G-d allowing His will to be swayed is in fact a playing out of His will in the end -- but that's beyond our discussion here).

Thus we have it within us to draw down G-d's light into the entire world or to withhold it, by virtue of the fact that we interact with G-d so broadly and all-encompassingly thanks to His mitzvah-system. Others though, with less mitzvot and hence less direct intervention with G-d, haven't as broad an effect upon the world at large, though they certainly do affect their archangel's being as well as their own with their deeds.


"Israel and The Nations" - Pt 4

17 Elul 5775

The equality of all mankind is not a Jewish idea. It is a Greek/Roman/Western-democratic idea that Jews have assimilated over time. Humanity does not all exist on one level. Let's look at how Rabbi Moshe Chaim Luzzatto, ztz"l explains it with commentary provided by Torah.org's Rabbi Yaakov Feldman...



Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraph 6

[6] The decree, however, was not that the other nations should be destroyed. It only meant that they would have to remain on the lower level that we have discussed. This lower state would never have been meant for man if Adam had not sinned. It only came into being in the first place as a result of his sin.

These nations still have the human aspect, blemished though it may be, and God desired that they should at least have a counterpart of what was actually appropriate for all mankind. He therefore granted them a Divine Soul (neshamah) somewhat like that of the Jew, even though it is on a much lower level. They were likewise given commandments, through which they could attain both material and spiritual advantages appropriate to their nature. These are the seven [universal] commandments given to the children of Noach.

All this had been arranged from the beginning of creation, prepared for the contingency that man would sin. In this respect, it is like other harmful things and punishments, which were also created conditionally, as our Sages teach us.

Torah.org - Rabbi Yaakov Feldman

As we pointed out (2:4:3), the dynamic behind the chosenness of the Jewish Nation comes to this. G-d favored Abraham because he elevated himself; and we Jews, his offshoots, have thus been chosen to carry out Abraham's G-d-centered mission. We learn as well that each and every other nation plays a unique role in the great scheme of things, but not that one.

The other nations aren't to be scorned, and their efforts to draw close to G-d Almighty aren't to be denied. For each and every human has been created in G-d's image (see Genesis 1:26), and thus has an immortal soul as well as a consequent yearning to return to its Source.

We're also taught that non-Jews have been granted mitzvot and thus direct Divine guidance as well.

Those mitzvot are referred to as "The Seven Noachite Laws" (named after Noah, the second father of all of mankind after Adam, who was granted them himself). Thus non-Jews are bidden to avoid idolatry, blasphemy, murder, sexual impropriety, robbery, eating the flesh of a living animal; and they're to set up judicial systems as well. It has been pointed out that each one of these seven mitzvot implies several subcategories, and that there are thus actually some sixty to seventy mitzvot involved, all told.

Still and all, though, the existential reality is such that non-Jews remain on the level of man in his fallen state, unlike the Jewish Nation.


Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraph 7

[7] In the World-to-Come, however, there will be no nation other than Israel.

The souls of righteous gentiles will be allowed to exist in the Future World, but only as an addition and attachment to Israel. They will therefore be secondary to the Jew, just as a garment is secondary to the one who wears it. All that they attain of the ultimate good will have to be attained in this manner, since by virtue of their nature they can receive no more.

Torah.org - Rabbi Yaakov Feldman

As everyone knows, you can tell the content of a person's dreams -- as well as the quality of his being -- by the rewards he hopes to earn for his efforts. And as is also true, the less appropriate his reward, the less pleased a person will be, and the less effort he'll make. That goes for a person's material as well as his spiritual dreams.

So if you value the life of the spirit and pursue metaphysical goals your whole life long, you'd be terribly disappointed being rewarded by a grand banquet, say, in the end, no matter how opulent. And you'd be disappointed to be rewarded by a set of esoteric religious texts, for example, no matter how profound, if you had striven for wealth your whole life long.

Now, as we'd depicted it, the reward due a person in the World to Come is closeness to G-d and the experience of basking in His supernal light forever. Obviously, some people would consider that an off-putting prospect and would do all they could to avoid it.

Ramchal's point here is that since nothing swells the heart of a true descendant of Abraham more than closeness to G-d in the World to Come, which was Abraham's ultimate goal, then we'll indeed be rewarded with it.

His other point is that those non-Jews who strove to draw close to G-d by adhering to the seven Noachite Laws will also earn a place there -- but a lesser one. Because they'd have done less to draw close to G-d here (i.e., they'd have fulfilled less mitzvot) than we had.


31 August 2015

"Israel and The Nations" - Pt 3

17 Elul 5775

The equality of all mankind is not a Jewish idea. It is a Greek/Roman/Western-democratic idea that Jews have assimilated over time. Humanity does not all exist on one level. Let's look at how Rabbi Moshe Chaim Luzzatto, ztz"l explains it with commentary provided by Torah.org's Rabbi Yaakov Feldman...


Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraphs 4 and 5

[4] God's great love and goodness decreed that the branches of other nations still be given a chance. If they so desired, they still had the free choice to tear themselves loose from their own roots, and through their own actions include themselves among the branches of Avraham's family.

This is what God meant when He told Avraham (Breishis 12:3), "All the families of the earth will be blessed through you." Avraham was thus made the father of all converts.

[This, however, would require effort on the part of the individuals concerned.] Without such effort, they would remain attached to their own roots and retain their natural characteristics.

[5] It is also necessary to realize that each individual tree is also divided, very much as the descendants of Adam were divided into Root, Trees, and Branches. Primary branches can thus be distinguished in each individual tree, and these branches are then differentiated to yield their particular members.

Avraham's tree consisted of 600,000 main branches. These were the individuals who left Egypt, and it was to them that the Torah was given and the land of Israel divided. Every Jew subsequently born is considered to be an element and descendant of one of these primary branches.

It was to these 600,000 original Jews that the Torah was given. When this occurred, the tree was said to have attained maturity.

At this time, God also gave the nations a last chance. In His mercy He had suspended their final judgment until the time that the Torah was given [with the revelation at Sinai]. He then offered the Torah to every nation, giving them the opportunity to accept it.

If any nation would have then accepted the Torah, it would have elevated itself from its lower state. As it was, none of them desired the Torah, and their judgment was therefore sealed completely. The gate was permanently closed, never again to be opened.

It still remained possible, however, for any individual to convert to Judaism. In this manner, he could still include himself in Avraham's tree of his own free will.

Torah.org - Rabbi Yaakov Feldman

Though humankind has been clustered into various root groups for many generations now, as we said, we learn here that anyone can still and all change his or her root group. Thus anyone can become an "instant descendant" of Abraham (and a Jew) at will.

We see then that becoming a Jew comes down to leaving one's original people and root group, and attaching onto the Jewish people. Hence it doesn't involve merely vowing to do this and that rather than that and this. It comes down to an utter transformation and transference from one self with one background to a wholly other self with another background. It's more than merely changing one's religion; it's changing one's very family.

Like any family, the family of Jewish-kind has its own ways, perspectives, values, and inclinations. But rather than being a series of phenomena molded by climate and circumstance, Jewish ways, values, and the like are rooted in Abraham's dreams for and directives to his family. And those dreams and perspectives were themselves rooted in one thing alone: drawing close to G-d. That all touches upon the mitzvah system. As a consequence, anyone who'd want to become a member of the "family" would have to find his or her place in the "family system" -- in the mitzvah system.

Now, there was a point in time when other nations were offered the mitzvah system as a lifestyle, but they refused. It was when Abraham's by-then 600,000 descendants became a nation unto itself, left Egypt in the great rush and whirlwind known as The Exodus, experienced the revelation of G-d Himself when He granted us His holy Torah, and attained a high level of spiritual and national maturity that could be likened to an offshoot truly and finally blossoming.

Had those other nations accepted the Torah as Abraham's descendants had, they'd also have ascended spiritually. But they decided not to. So the gate through which they too could have passed to be "chosen" was closed off to them as a whole, though it was left open to those among them who'd join Abraham's descendants.


"Israel and The Nations" - Pt 2

16 Elul 5775

The equality of all mankind is not a Jewish idea. It is a Greek/Roman/Western-democratic idea that Jews have assimilated over time. Humanity does not all exist on one level. Let's look at how Rabbi Moshe Chaim Luzzatto, ztz"l explains it with commentary provided by Torah.org's Rabbi Yaakov Feldman...



Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraph 3

[3] The Highest Wisdom deemed it fitting that this effort be divided into a period for the roots, and another for the branches. The original effort would thus be that of the roots, while what would come later would involve the branches.

The human race initially had a chance to permanently regain its original state and rectify the spiritual damage that had been done. The proper procedure would have been for the roots and heads of Adam’s descendants to first elevate themselves to the rectified level. Once this was accomplished, both the roots and their branches would remain in this state forever, since the branches always follow the roots.

The time provided for generations to function as roots, however, was limited. During this period, the gate was open and the opportunity existed for any individual to properly prepare himself and permanently become a good and worthy root. He would then be prepared for a high degree of excellence, appropriate for man in his original state, rather than that of man in his fallen state.

Since this individual would perfect himself as a Root, he would attain this for his deserving descendants as well as for himself. They would all receive what he attained, and would therefore all be able to remain on the level and state attained by him as their root.

The period during which this was possible extended from the time of Adam until the Generation of Separation [when the Tower of Bavel was built]. During this period there never ceased to be some righteous people who preached the truth to the multitudes, warning them to correct themselves. These included such individuals as Chanoch, Mesushelach, Shem and Ever.

Man's measure was filled, however, in the Generation of Separation. God's Attribute of Justice then decreed that the time when men could be considered roots should some to a close. Until this time, things could become a permanent part of these roots, depending on what had transpired previously. With the Generation of Separation, this period came to a close.

God then scrutinized all mankind, perceiving the levels that should be made permanent in that generation's members according to their deeds. These things then became a permanent part of their nature in their aspect as roots. It was thus decreed they each should bear future generations, all possessing the qualities that were deemed appropriate for their root ancestor.

The descendants of each of these individuals were thus divided into permanent groupings, each with its own characteristics and limitations. They were destined to father future generations who would inherit these characteristics of their forebears. According to the Highest Judgment, it turned out that none of them deserved to rise above the degraded level to which Adam and his children had fallen as a result of their sin. [Not a single one had risen above it all.]

There was, however, one exception, and that was Avraham. He had succeeded in elevating himself, and as a result of his deeds was chosen by God. Avraham was therefore permanently made into a superior excellent Tree, conforming to man's highest level. It was further provided that he would be able to produce branches [and father a nation] possessing his characteristics.

The world was then divided into seventy nations, each with its own particular place in the general scheme. All of them, however, remained on the level of man in his fallen state, while only Israel was in the elevated state.

After this, the gate was closed on the era of roots. Things would then be directed and brought about upon individuals as branches, each one according to his nature.

Even though it may seem that man was originally the same as he is now, there is actually a great difference. Before the Generation of Separation, man existed in the age of roots, and was dealt with accordingly. When this period ended, things were judged and made permanent, and a new era began. This is the age of branches, which still exists.

Torah.org - Rabbi Yaakov Feldman

Many of us work on the assumption that "human nature is human nature" and that our inner beings are no different from what our ancestors' were in antiquity, but that's not so. Let's see how.

Recall that originally there were "root souls" and "offshoots". The root souls were to have regained Adam and Eve's original high spiritual stature, their offshoots were to follow in their wake (i.e., to have "inherited" perfection, if you will), and all of humanity was to have remained on that exalted plane forever.

There were two stipulations, though. One was that there was to have been a fixed period in antiquity for this to have happened by, as we said: from the time of Adam and Eve themselves up to the time of the destruction of the Tower of Babel (see Genesis 1:26 to 11:1-8). The second stipulation was that *anyone* within that time period who strove to could have perfected himself and become a root soul, and all his descendants would have reaped the benefits of his efforts.

Now, this is a very important point for our purposes. There were indeed people at that time who strove for personal perfection -- like Enoch, Methuselah, Shem, and Eber. What we're to realize, though, is that they could very well have become roots souls to *their particular descendants*, who'd then have served as bearers of G-d's message for mankind, as we Jews do. But none of those individuals did. Only Abraham, the father of the Jewish Nation, did. Which is why only we, his descendants, came to inherit his spiritual bounty.

Thus when the time-limit was up and there proved to be no one other than Abraham worthy of being a root soul in a spiritual sense, G-d saw to it that other individuals would serve as root souls to their offshoots only on a genetic, cultural level.

G-d is thus said to have *chosen* Abraham to be the sort of ideal root soul depicted above as a consequence of his having succeeded at elevating himself. And we Jews, his offshoots, have thus been "chosen" -- chosen to glory in Abraham's inheritance and to carry out his mission.

There came to be 70 primal nations in all (with many subsequent subdivisions). And each plays its own particular role in the larger scheme -- while yet remaining on the level of man in his fallen state.

Thus while mankind may seem the same as it always has been, there's actually a profound difference. For, again, up to the time of the Tower of Babel all of mankind existed in the age of potential root souls and was dealt with accordingly; while afterwards a new age began -- the age of offshoots, which we're still in the midst of.


30 August 2015

"Israel and The Nations" - Pt 1

16 Elul 5775

The equality of all mankind is not a Jewish idea. It is a Greek/Roman/Western-democratic idea that Jews have assimilated over time. Humanity does not all exist on one level. Let's look at how Rabbi Moshe Chaim Luzzatto, ztz"l explains it with commentary provided by Torah.org's Rabbi Yaakov Feldman...

Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraph 1

[1] One of the deepest concepts of God’s Providence involves Israel and the other nations.  With regard to their basic human characteristics, the two appear exactly alike.  From the Torah’s viewpoint, however, the two are completely different, and are treated as if they belonged to completely different species.

We will now delve into this concept, explaining in which way the two are alike, as well as in which way they are different.

Torah.org - Rabbi Yaakov Feldman

What sets us Jews apart from other people? We'll explore that for a while now. For while last chapter dwelt on how G-d Interfaces with us individually, this one will focus in on how G-d interfaces with the Jewish Nation as a whole.

When Shakespeare's most famous Jewish character, Shylock, protested anti-Jewish discrimination by intoning, "Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions?" ("Merchant of Venus" Act 3, Scene 1) his point was that we Jews are just like other people in many, many ways. And that we're not to be feared or loathed, and forever taken as "the other". But in a certain sense, Shylock was off-the-mark. (After all, he was uttering Shakespeare's words and thus voicing a fine and humanistic Non-Jew's indictment against anti-Semitism, and wasn't speaking about us in the sense we'll be dwelling upon.)

For despite all appearances -- despite the fact that most of us would be hard pressed to pick a Jew out in a crowd with assurity (unless one was wearing the telltale outward signs of one) -- we Jews are different. Somehow, fold after fold, layer after layer of physical, emotional, and social likeness to others gives way to a different breed of person.

For like every other nation, the Jewish Nation has its unique national genius which sets us apart from the others. The point is though that our's touches on a very special realm: the ability to draw close to G-d. We Jews can draw close to G-d as no one else can. The fact that we might be attractive, intelligent, gifted, and the like isn't what sets us apart. It's that all-important potential to draw close to G-d.

Many of us -- Jew and Non-Jew -- will squirm at the idea and grow ill at ease, since it's a decidedly unmodern one that's awash in political incorrectness. But be that as it may, the notion isn't our own; it's stated outright in the Torah.

We'll thus spend time exploring the implications of our distinctiveness, including the ideas that every other nation could have wound up being "the Jewish Nation" had things worked out differently in antiquity; that Abraham alone deserved to be the root of the Jewish Nation, and no one else; that other nations had been given a "second chance" later on, but didn't take advantage of it; that other nations thus function differently on a cosmic level; and more.

At bottom there's no reason to grow arrogant at our standing as a nation. It has nothing to do with us, per se, and everything to do with our G-d-given task in this world.


Derech Hashem, Part II, Chapter 4 - Israel and the Nations, Paragraph 2

[2] Before Adam sinned, he was on a much higher level than contemporary man, as discussed earlier (1:3:6).  In that state, man was on a very lofty level, fit for a high degree of eternal excellence.  If he had not sinned, man would have simply been able to elevate and perfect himself, step by step.

He would have then given birth to future generations while still in that state of excellence. Their number would be accurately determined by God’s wisdom, depending on how those enjoying His good should best be perfected.  All these future generations would have then shared this good with Adam.

God had also determined and decreed that all these generations that would have been born of Adam should exist on various determined levels.  Some generations would thus be primary, while others would be secondary, like roots and branches.  Later generations would stem from the earlier ones [and share their characteristics], like branches stemming from a tree.  The number of trees and branches, however, was determined from the very beginning with the utmost precision.

When Adam sinned, he fell from his original high level, and brought upon himself a great degree of darkness and insensitivity, as discussed earlier.  Mankind in general also fell from its original height  and remained on a degraded  level where it was not at all worthy of the eternal high degree of excellence originally destined for it.

Man could thus anticipate only a very much lower level, and it was in this state that children were born into the world.  They were therefore all born into this degraded state. 

Nevertheless, even in the time of his downfall, the elevated aspect that existed in man as a result of his true root was not completely extinguished.  Adam was therefore not cast aside completely, and could still return to the higher level.  [But now he would be functioning under an important disadvantage, since] he was actually on a lower plane [which merely had] the potential aspect of the higher level.

God gave Adam’s descendants a free choice at that time to strengthen themselves and strive to elevate themselves from this lower state and regain the higher level.

The Highest Wisdom, however, determined the length of time best suited for such an effort, and accordingly set a time limit for these generations.  In a way this is very much like the time limit now given to each individual.  Every individual has a limited lifetime and it is during this period of time that he must attain both perfection and his level in the Community of the Future World, as discussed earlier.  The reason in both these cases is that everything that involved effort must be limited in time.  

Torah.org - Rabbi Yaakov Feldman

We'll spend some time now retracing the history of the human spirit in order to understand G-d's plans for the Jewish Nation.

As we indicated earlier on, before they ate from the Tree of Knowledge Adam and Eve were on an unfathomably higher spiritual level than we are. And had they not sinned, they would have been able to grow greater and greater yet in spirit. We learn now that they were to have borne a specific number of descendants who were then to enjoy that same level of being.

There was also to have been a certain order and layout to the lot of them. A certain number of Adam and Eve's early descendants were to have served as "root souls" and to have been of primary importance, while the others were to have served as the latters' "offshoots" and to have been as deeply influenced and defined by their "roots" as fruit-trees are by theirs.

But all that went by the waysides when Adam and Eve ate from the Tree and diminished their -- and their descendants' -- beings (as we also discussed). For those early descendants no longer deserved the abiding glory that was originally due them, and they could no longer people the world with others on a high spiritual state.

That having been said, it's also important to point out that the original "jot" of glory within them was never blotted out, in fact. It always abided in Adam and Eve's as well as their descendants' beings. And so none of them were utterly rejected. But humanity's lower level was still and all not to be denied.

G-d did give those early descendants the ability to consciously choose to garner their inner resources, and to thus strive to elevate their beings to the highest reaches. But there was to have been a time limit (much like the one given each one of us to reach our own spiritual potential). Simply because it's the way of this world that things that call for effort are to be achieved by a certain point, and no later.


There's No Struggle for Truth Without Controversy

15 Elul 5775

In defense of Jewish outreach to xians, the following idea from the Aleinu prayer which is said at the conclusion of all three daily prayer services was brought...

"...so that all of living flesh will call on Your Name...."

Let's look at the whole thing.
"We must praise the Master of all, and render greatness to the Creator of the universe, Who did not make us like the nations of the lands, and did not place us like the families of the earth, Who did not make our lot like theirs, or our destiny like all of them, For they bow down to nothingness and emptiness, and pray to a god that will not save, But we bow down low in grateful acknowledgement before the King over the kings of kings, The Holy One, blessed be He. For He spreads out the heavens and establishes the earth, and His majestic abode is in the sky above, And His mighty dwelling place in the lofty heights. He is our God; there is none else. He is truly our King; none is like Him. As it is written in His Torah, "Know this day and reflect on it, because the Eternal is our God in the sky above and the earth below. There is none else." (Deut. 4:39)"
"Eternal our God, we therefore hope soon to see Your majestic glory; To remove idols from the earth, so that the false gods will be destroyed; To perfect the world under the Almighty's kingdom, so that all will call on Your name; To turn all the wicked of the earth toward You so that all the inhabitants of the world will realize and know that to You every knee must bow down, every tongue swear allegiance. Eternal our God, before You they will bow down and fall, and honor Your glorious name. And they will all accept the yoke of Your kingdom, that You might rule over them soon and forever, for the kingdom is Yours, and to the ends of eternity You will rule in glory. As it is written in Your Torah, "The Eternal will rule forever." (Exodus 15:18) And it has been said, "The Eternal will become King over the entire earth. On that day, the Eternal shall be One and His Name shall be One." (Zechariah 14:9)"
The Aleinu prayer first presents a realistic view of our current reality and then proceeds to beautifully express the hope for the vision of messianic times when the whole world will abandon false ways and acknowledge G-d's sovereignty over the whole world. 

But it is itself not without controversy. See Aleinu: A popular prayer with a controversial history.

Rabbi Mendel Kessin has explained that we help bring the redemptive vision closer through our performance of mitzvot, our teshuvah and our suffering. I don't see how missionizing the goyim to the Sheva Mitzvot Bnei Noach accomplishes our mission. It's up to them to search out the truth which has been made available for themselves. And those who have been so moved by their desire to know the truth will surely find it, even without our intervention. Their own law says that they are to set up courts of justice. We weren't told to do it on their behalf. They must do it for themselves. Just something more to think about. 

One World Judaism

15 Elul 5775

Those who are regular readers here and who follow the FC messages are aware that there is a plot to create a one-world religion for the New World Order which is being implemented for humanity. It plans to combine the world's religions by focusing on what we all have in common and ignoring or educating against what "divides" us.

To accomplish this, traditional Judaism as it has been handed down to us since Sinai cannot be tolerated since they will not accept the chosenness and the superiority of Bnei Yisrael or the Torah. There are many Jews involved in these universalist activities whether intended for good or for ill. Many are not aware and do not at all understand the web in which they have become ensnared. They think they are doing a chesed and are helping to redeem the world. But, "there is a way that seems right to a man, but its end is ways of death." (Proverbs 14.12)

This is the emblem for a Chabad-Lubavitch website dedicated to spreading the Noahide laws throughout the world. One of their contributing rabbis writes the following...

The Institute of Noahide Code Event Celebrating Diversity was conceived as an opportunity to unite the world by re-echoing the belief in G-d as the Creator of all human beings and the belief that we are all equal. This is the true meaning of harnessing diversity among different cultures. This is a foundation for our organization’s goal which to work alongside the United Nations (UN) and other partner organizations with hopes of promoting human rights and development, and protecting freedom of religion.

We are also seeking to focus on the Seven Universal Laws of Noah to promote ethical standards and provide the opportunity for all mankind to gain parity and value peace.

Noahide Institute is an active organization that mobilizes youth through encouraging dialogue. The organization’s mission is to educate and share values through the One People-One World campaign and to promote the Seven Laws of Noah to ensure a better future for our shared world. (Source)

Just because the "Laws of Noah" appear to be accepted or even lauded and mention is made of the "Creator" doesn't mean it's kosher. In 1991, then President George Bush, Sr. signed the following declaration...

“Whereas Congress recognizes the historical tradition of ethical values and principles which are the basis of civilized society and upon which our great Nation was founded; Whereas these ethical values and principles have been the bedrock of society from the dawn of civilization, when they were known as the Seven Noahide Laws; Whereas without these ethical values and principles the edifice of civilization stands in serious peril of returning to chaos; Whereas society is profoundly concerned with the recent weakening of these principles that has resulted in crises that beleaguer and threaten the fabric of civilized society; Whereas the justified preoccupation with these crises must not let the citizens of this Nation lose sight of their responsibility to transmit these historical ethical values from our distinguished past to the generations of the future; Whereas the Lubavitch movement has fostered and promoted these ethical values and principles throughout the world; Whereas Rabbi Menachem Mendel Schneerson, leader of the Lubavitch movement, is universally respected and revered and his eighty-ninth birthday falls on March 26, 1991; Whereas in tribute to this great spiritual leader, `the rebbe’, this, his ninetieth year will be seen as one of `education and giving’, the year in which we turn to education and charity to return the world to the moral and ethical values contained in the Seven Noahide Laws; and Whereas this will be reflected in an international scroll of honor signed by the President of the United States and other heads of state: Now, therefore, be it“  – Public Law 102-14, Library of Congress Website

A few months earlier, he was making his classic New World Order speech: George Bush Sr. New World Order Live Speech Sept 11 1990

There is even an actual organization promoting something called Universal Judaism!

Perhaps well-meant, but wrong nevertheless. I challenge anyone to show me among any list of the 613 mitzvot a commandment to proselytize among the gentiles. 

G-d willing and with His help I hope to publish a series of posts in the near future which will educate us all on the proper relationships which exist between Jews and non-Jews. This isn't it!

29 August 2015

Concerning Jewish 'Outreach' to Xians

15 Elul 5775

In my previous post, I alluded to what I consider to be a very big and very serious problem with the two main chassidic groups engaged in kiruv throughout the world - Breslov and Chabad. I compared them to the Jewish group which morphed over three hundred years into what became Xianity. By that, I'm talking about how it turned from being a ba'al teshuvah movement within Judaism into another religion entirely by expanding its outreach to include the gentiles and turning universal in it's appeal. In my view, this same mistake is being repeated today within the ranks of Breslov and Chabad. In most cases, I'm sure these efforts are based on the most noble of intentions, but that does not remove the danger from Am Yisrael, nor does it satisfy the truth.

Sixteen years ago, I stumbled onto a Xian (so-called "Messianic-'Jewish'") website which featured several pictures of the local Chabad rabbi addressing the congregation in their church. The preacher and the rabbi were arm-in-arm and the article which accompanied the photos bragged at how the 'messianics' were making inroads into the Orthodox Jewish community. 

I immediately looked up the rabbi and emailed him to inform him of what I had found. I was sure he had no idea what he was really dealing with. Of course, the rabbi had been led to believe that this was a group of Bnei Noach who wanted the rabbi to "teach" them and he naturally welcomed the opportunity. It was just as I had suspected. I proceeded to provide him with insight based on my personal experiences as well as the evidence of the group's website that showed how they were intentionally deceiving the rabbi for ulterior motives. However, I was in for a shock when the rabbi refused to hear anything negative about this group of "righteous gentiles" from me, a fellow Jew with his best interests at heart. And this experience has been repeated over and over again, always with the same result.

Since then, I have seen many, many - too many - Jews fall for this ploy, but I still don't understand how and why it happens. In the case of the previous post, some people wondered why I did not contact the rabbis privately instead of making a public expose. My answer to that is this - the information was already very, very public and an immediate, in-kind response was necessary. 

It seems to me that this generation is being guided primarily by their emotions. People appear to be making decisions based not on the Torah and halachah, but on their feelings. That is very, very dangerous to us as a people. It is leading to the dismantling of all the fences and barriers which have served to protect us and bridges are being built over which wicked people are crossing to do us harm. And make no mistake about it. Xians are not Noahides, they are idolaters and therefore enemies of HKB"H who want to 'love' us to death. If rabbis are truly concerned with the spiritual needs of Xians worldwide, why is it that they never, ever begin by first telling them that they must abandon their idolatry???

Everyone seems to believe that they are operating with only the best of intentions, but as the old adage goes, "The road to hell is paved with good intentions."

To be continued, iy"H...