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The Caller on Jawbone Hill

The reading is followed by a brief prayer, in which we say: “May it be Your will, L‑rd my G‑d and G‑d of my fathers . . that if I, Your servant, am from the tribe of Ephraim whose section of the nasi I have read today in Your Torah, may all the holy sparks and holy illuminations that are included within the holiness of this tribe shine upon me, to grant me understanding and intelligence in Your Torah and my awe of You, to do Your will all the days of my life. .”

On the thirteenth of Nissan, we read the totals of all the sacrifices and then read about the kindling of the Tabernacle’s menorah—the contribution of the priestly tribe of Levi (which was not counted, for this purpose, among the 12 tribes). The “May it be Your will . . .” prayer is not recited.

How many times have we gone online looking for understanding about the things of Hashem? Torah teachings: we found so many helpful teachers as well as people at our level or even further along than us. Moses said I want to see the face of God. To us, it sounds like a rabbinically vague task that is nearly impossible without guidance from a knowledgeable and learned sage, but the heavens opened and the earth sciences expanded and we have Tikun in technology fulfilling what was once vague seeing the face of God as an everyday occurrence, the duality of the inner net of good and evil depending upon the person and what they choose to search for.

I once read that you can access everything ever spoken in the world since the beginning of creation. Now how is this even possible? Mosses didn’t he write the first 5 books of the history of early life here on earth of this epoch? An eyewitness to the events, but not only that it has many layers to each individual and every word. How can one man see so much? And how can we? There are many blessed memories whereby if we were to categorize their life’s work in the light that is shown from their vessels, through the garments of their life’s experiences in the place Hashem transmitted along their journeys.

 

Sages of old saw a need to write and record the master’s words and teachings insights that which without we would have no way of researching and meditating upon. And without this scribe, future service we may well lose the founder’s words from today’s teacher’s past and present.

With a clearing house of bits of a saint’s life we could very well find layers of recorded video, sound, and interviews and writings with those who knew them best, this preserves the goodness of light for all to learn from. In 2007 I found a story of a woman who lived and worked with the Jewish people from the sixties to the eighties, so many chances to reflect upon the impact she had with records and eyewitness accounts of her amazing way of pointing people to an expanded life’s purpose. Who would say she is Ger? I would say she has a more than chance of being recognized as Ger. Even putting a face to the world of who we are and what we have accomplished by the number of books and unity we found we become a great promotional tool.

 

A spiritual identity of Ger. We weren’t invited or shown the way, we sought it out on our own. Our education has had to be useful. The established narrative we questioned, and the philosophy of Ger emerged as more questioned thought until we now need to find the answers so that Gerim finds acceptance.

 

One of the mitzvahs we learned is to establish courts of justice. Throughout, our early history seems to be getting all the facts, arguments worked out. Now what’s needed is Justice for the Ger collective. Think about establishing an identity, first, we know the whole thing is Emit, the opposition is saying fraud not what you claim to be. Ger lawyers up before a court of Justices, what’s done below is established above, already settled.

 

 In a word: If we do not raise our goal above the corporeal life, we will have no corporeal revival because the spiritual and the corporeal in us cannot dwell in one basket, for we are the children of the idea. And even if we are immersed in forty-nine gates of materialism, we will still not give up the idea. Hence, it is the holy purpose of His name that we need.

 

 It is written in The Zohar, Vayikra, Parashat Tazria, p 40, “Come and see, all that exists in the world, exists for man, and everything exists for him, as it is written, ‘Then the Lord God formed man,’ with a full name, as we have established, that he is the whole of everything and contains everything, and all that is Above and below, etc., is included in that image.”

"When wine enters, secrets are revealed". (Eruvin 65a)

Wine [in Hebrew "yayin"] comes from a hidden place; therefore its numerical value is 70, which is the same as the word "secret" [in Hebrew, "sod"]. (Chidushei Aggadah, Sanhedrin)

 

All living human beings are poor people because we all lack something- be it health, wealth, joy, happiness, or people who were close to us who have left. Whatever it is, we all lack something, and that makes us a poor person. Yet not every poor person is a truly poor person.

A poor person according to Jeremiah is someone who has such certainty in the Creator (HaShem) that he is utilized by the Creator to approach certain people and ask for Tzedakah. Who are these certain people? They are people who have been judged with harsh judgment. As a form of mercy, HaShem will send a truly poor person to allow them to go outside of their comfort zone and thus earn some Mercy and have the harsh judgment decree of death removed.

 

A truly poor person knows that HaShem will provide for them. A truly poor person knows that when they approach someone to ask for Tzedakah they are being sent by the Creator to give that person an opportunity to save his life. A truly poor person does not care if you donate/to charity or not. He knows that someone will donate and give to charity so that he will have a place to sleep and something to eat when he is hungry. Whatever he lacks he knows that HaShem will provide it, so he does what HaShem directs him to do. He asks for Tzedakah not caring if someone reaches into their pocket or not.

Tzedakah is a Hebrew word that is translated as charity. It is in addition to Terumah. It does not replace Terumah. The Halacha or law is that the sum of tithing and Tzedakah cannot exceed 20 to 26% of income and/or assets.

 

This is because once someone realizes that there is a harsh judgment decree that includes death, he is willing to give everything away to stay alive. Yet that makes him a burden on society. This is not what HaShem wants. HaShem wants you to go out of your comfort zone so that you earn the merit to have the decree rescinded and receive this kind of miracle. When you go out of your comfort zone, HaShem goes outside of natural law which is what is the definition of a miracle.

Tzedakah has a shoresh Tzedek. Tzedek means three things: Justice; righteousness; and the planet Jupiter. One can begin to get a true sense of the power of the Hebrew language from looking at these two Hebrew words. Tzedakah, or an act of justice and righteousness that goes outside of your comfort zone, is different than the act of tithing or Terumah which is recognizing the lack of Light for you in the Malchut Sefirah. Over the Centuries the Rabbis who were asking for support for their synagogues and other people would tell people to give this money and it is Tzedakah since they benefited and are usually not truly poor people.

 

Supporting your place of prayer is a normal need of the human animal. It is Terumah not Tzedakah.

How can I tell if a request is from a truly poor person?

Does he ask for a specific amount? He is not a truly poor person.

If you give a small amount of money like a penny to the hands of a homeless person, does he say thank you and walk away, or does he start screaming insults and curse words at you? The person who curses and insults you is not truly poor.

 

Let us approach God at this point. This instead of that, this in exchange for that, may this son enter life' into Torah and the fear of Heaven.

 

May it be your will that just as he has entered this redemption, so may he enter into the Torah, the marriage canopy, and good deeds.

 

Because of the shortcomings of our fathers "Let us repair the broken cisterns, let us drink sweet water from this Spring".

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