Jerusalem Ger

The Khazarian Wonder

2006-10-16T00:43:00.000-07:00

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Shalom Aleichem

One of the more extraordinary and for myself inspiring events in Jewish history is that of the story of the kingdom of Khazaria. During the medieval european age there existed a nomadic Asiatic war tribe with known as the Khazars. This pagan people would eventually settle itself between the Black and Caspian seas upon the break up of the Western Turkish Empire in the 7th century and would emerge as a prominent power of the medieval world. What is less known is that in the 8th century a Khazar king by the name of Bulan and a substantial amount of his people in the would hear the call of Sinai.

The Sephardic Jewish philosopher and poet Rabbi Yehudah HaLevi ( 1080-1141 ) in his classic work The Kuzari or The Book of Argument & Proof in Defense of the Despised Faith, elaborates on the story of the King Bulan, a spiritual searcher who would soon find himself adopting the religion of the Jewish people . Rabbi Halevi reports:

To him came a dream, and it appeared as if an angel addressed him saying: "Thy way of thinking is indeed pleasing to the creator, but not thy way of acting." Yet he was so zealous in the performance of the Khazar religion, that he devoted himself with a perfect heart to the service of the temple and sacrifices. Notwithstanding this devotion, the angel came again at night and repeated:"thy way of thinking pleasing to G-d, but not thy way of acting" this caused him to ponder over the different beliefs and religions.... (1)

The story continues with the kings discussion between a Christian priest and a Muslim mullah, who take the time to explain the benefits of their religion to the king. During the discussion it happened that the King Bulan advanced an ingenious question to his guests, asking them as to which other religion they would choose short of their own. The Christian priest and the Muslim mullah both answered that they preferred the religion of the Jews. Hearing this and finding the two religions unpalatable, the King dismissed his two guests and summoned a Rabbi to his court. After a lengthy discussion he would become a convert to Judaism together with many other Khazars flourishing for nearly two centuries before being swept by the winds of golus.

I was told about this story during the early stage of my conversion process and when I read up on this amazing people, I was literally blown away. All of a sudden the Khazarian Jews became my personal heroes. Who or what people in the heart of golus Edom, ( the terrible and seemingly endless Jewish exile which started with the destruction of the Jewish Temple by the Romans in 70 C.E and continues 1938 years later ) could take a nation and forge it's destiny with that of the Jewish people? How could one not admire the courage and conviction of such a choice, considering the dire circumstances of such a world? How could one not see the hashgacha ( divine providence ) of Hashem in bringing such a nation into existence? I think that if someone had given me a ticket to the Ukraine to see the ruins of the long fallen Khazarian kingdom, I would have been on the first flight. In any case, I will leave you with an inspiring quote as to the contribution of this Jewish kingdom on the concious of its adopted people and mankind.

"Though the Jews were everywhere a subject people, and in much of the world persecuted as well, Khazaria was the one place in the medieval world where the Jews actually were their own masters.... To the oppressed Jews of the world, the Khazars were a source of pride and hope, for their existence seemed to prove that God had not completely abandoned His people."(2)

Kol Tov

Shmuel Johnson

Paradigm Shifting

2006-10-12T03:30:00.000-07:00

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Shalom Aleichem

It is probably one of the more unique lives one can live that of being of an African-American background and a Torah Jew. Integration into such a way of being is a lifelong process and sometimes there can be a slight lack of understanding considering the angle that I have come from. For example, Once ( actually many times ) during my conversion process I remember a gentlemen telling me the joke about the Jew who found himself marooned on a desert island. The first thing this unfortunate fellow did was to proceed with the construction of two shuls ( synagogues ). One shul to attend and the other to walk past. I remember thinking to myself after the punch line and my forced, half baked laugh "why is that funny?". With regard to the Torah itself It boggled my mind as to why the Rabbis in the Talmud always argued all the time? And I mean all the time. Then there is being in the holy city of Jerusalem and finding myself surrounded by a foreign people, oh man forget about it (actually don't forget about it, see Tehillim 137 ) . Nevertheless, it has been sweet thus far Baruch Hashem, and I pray that it continues. My perceptions however were not always so positive.

A quick story, during my time in high school I had a solid share of Jewish friends. Of course they were by and large irreligious and during the few times where the "Orthodox"( Enter creepy music ) Jews were mentioned, the reports were less than impressive. Amongst the various rumors I heard about religious Jews , some of them involved an obsession with a certain type of dress, archaic ways of living and an intense intolerance for others. Fast forwarding to the present day, one of the questions I was asked by people outside of the religious world when I started this whole ordeal was "are the Orthodox ( more creepy music) really this way?"

A not so quick story

. Simon Wiesenthal, the famous Nazi-hunter, once spoke at a conference of European Rabbis in Bratislava, Slovakia. The rabbis presented the 91-year-old Wiesenthal with an award, and Mr.Wiesenthal, visibly moved, told them the following.

It was in Mauthausen ( concentration camp ), shortly after liberation. The camp was visited by Rabbi Eliezer Silver, head of Agudat Harabanim (Union of Orthodox Rabbis of North America), on a mission to offer aid and comfort to the survivors. Rabbi Silver also organized a special service, and he invited Wiesenthal to join the other survivors in prayer. Mr. Wiesenthal declined, and explained why.

"In the camp," Mr. Weisenthal said to Rabbi Silver, "there was one religious man who somehow managed to smuggle in a siddur (prayer book). At first, I greatly admired the man for his courage -- that he'd risked his life in order to bring the siddur in. But the next day I realized, to my horror, that this man was 'renting out' this siddur to people in exchange for food. People were giving him their last piece of bread for a few minutes with the prayer book. This man, who was very thin and emaciated when the whole thing started, was soon eating so much that he died before everyone else -- his system couldn't handle it."

Mr. Wiesenthal continued: "If this is how religious Jews behave, I'm not going to have anything to do with a prayer book." As Wiesenthal turned to walk away, Rabbi Silver touched him on the shoulder and gently said in Yiddish, "Du dummer (you silly man). Why do you look at the Jew who used his siddur to take food out of starving people's mouths? Why don't you look at the many Jews who gave up their last piece of bread in order to be able to use a siddur? That's faith. That's the true power of the siddur." Rabbi Silver then embraced him. "I went to the services the next day," said Wiesenthal.

A great deal of Judaism if not all of it stresses the idea of choice. A person can choose to see that which displeases him and work from there or a person choose to have a positive outlook, the choice is in our hands. But I will say one thing amongst the Jewish people there are mountains of good to gaze upon, one simply must dare to look.

Chag Sameach

Shmuel Johnson

Reb Tzadok speaks

2006-10-11T07:57:00.000-07:00

Shalom Aleichem

R. Tzadok HaKohein MiLublin, 1823-1900 or "The Kohein" as he was known amongst Chassidism, was one of the most profilic authors in the history of the Chassidic movement. Born into a non-Chassidic ( misnagdic ) rabbinic family, Reb Tzadok was a known child prodigy, authoring articles and books that later became classics. Later in life, Reb Tzadok joined the Chassidic movement, becoming a Chassid of the Izbitzer Rebbe. He Immersed himself in the study of Kabbalah and Chassidus, while continuing to maintain a demanding regimen of Talmud study.(1)

Throughout my time in Yeshiva there have been few names that have delighted me more than Reb Tzadok HaKohein.The level of depth and analysis that RebTzadok is astounding to say the least. If you happen to come across a shiur or Rabbi who is quoting Reb Tzadok, I advise you to drop all that you are doing and soak up every word. And now, a short and inspiring word by Reb Tzadok on Gerim.

"Rabbi Akiva was the foundation of the Oral Law. For this reason he was a descendant of converts because it they who openly have greater love for the Torah. For the Jewish people were brought out of slavery to freedom by the Holy One Blessed be He, who made them into a kingdom of priests. And after all this [He] brought them close to Mount Sinai and compelled them to accept the Torah. And even when they subsequently accepted the Torah out of love, in the days of Achashveirosh, this was because of their appreciation of the miracle that was done for them. But the convert forsakes his tranquil life among the nations and [takes upon himself] a life of restraint from his own impulses, and joins Israel, whose earthly plight is lowly and painful. Only because of love of Torah does the convert subjugate himself to the yoke of heaven" (Rabbi Zadok HaKohen of Lublin Machshavot Charotz, 84a-84b ).(2)

There is alot to be said regarding this piece especially with regard to Rabbi Akiva. B'Ezras Hashem we will have somethinmg for you in the near future.

Chag Sameach

Shmuel Johnson

Notes

1. Rabbi Yaakov Haber Milestones in Jewish Philosophy 1000-2000on Reb Tzadok HaKohein

2. Jewish Action magazine summer 5766/2006 Volume 66, No. 4

A New and Universal Nation

2006-10-10T02:41:00.000-07:00

This particular piece is brought to you by a very good friend of mine Reb Yosef Ben Shlomo Hacohein.

All those interested in furthur material should email http://us.f343.mail.yahoo.com/ym/Compose?To=chazon2@netvision.net.il. My special thanks to him for writing this article especially for this blog.

A New and Universal Nation:

Dear Friends,

After telling our forefather to journey to a new beginning, the Compassionate One reveals to him that this journey will lead to a new nation and the following blessings:

“And I will make of you a great nation; I will bless you and make your name great, and you shall become a blessing! I will bless those who bless you, and whoever curses you I will curse, and all the families of the earth shall be blessed through you.” (12:2)

“All the families of the earth” – This is a biblical term which refers to the diverse peoples of humankind which began as extended families. For example, King David wrote, “Give to the Compassionate One, O families of peoples” (Psalm 96:7).

Abraham was told that through this journey, he will develop into a new nation; moreover, this nation is to “become a blessing.” According to Rabbi Samson Raphael Hirsch, these words are not to be understood as a Divine promise, but as a Divine mandate, for the new nation that will emerge from Abraham is to strive to become a blessing to others. In what way is this nation to become a blessing? Rabbi Hirsch explains that this nation is to become a source of blessing by serving as an ethical and spiritual model of Divine service which can inspire others. In this way, “all the families of the earth shall be blessed through you.” Abraham’s separate journey therefore leads to a universal goal.

This Divine promise was also given to Abraham's son, Isaac (Genesis 26:4) and to Isaac's son, Jacob (Genesis 28:14). Jacob was given the additional name "Israel" (Genesis 35:10), and his twelve sons became the founders of the Twelve Tribes of Israel that inherited this promise.

The Hebrew word for "will be blessed" in the above verse is v'nivrichu. This word can also mean "to be grafted on" or "to join"; thus, the Talmud interprets this Divine promise in the following manner: "All the families of the earth will join you" (Yevamos 53a). In what way will all the families of the earth join the Family of Israel? The Talmud explains that this is referring to converts from the families of the earth that will join the Family of Israel, and the Talmudic sage, Rabbi Elazar, cites as examples two famous female converts in the biblical period. He states:

"What is the meaning of 'all the families of the earth will join you'? The Holy One, Blessed be He, is saying to Abraham: 'I have two good grafts to graft on to you - Ruth the Moabite (the ancestor of King David) and Na'amah the Ammonite (a wife of King Solomon and mother of King Rehoboam).

"According to this Divine promise, the new family, Israel, that will emerge from Abraham and Sarah will not be limited to a single race or nationality, for it will include converts from all the families of the earth. This new family will be universal not only in its purpose, but in its very composition.Why is this process necessary?

I would like to suggest the following three reasons:

1. Through Divine Providence, humankind had evolved into a “rainbow” of families, and since the story of Israel is to express the human story, Israel is to become a “rainbow” family that has representatives from all the families of the earth.

2. Having representatives from all the families of the earth will enhance Israel’s ability to serve as a social model, for when the other families see Israel, they will be seeing themselves. In other words, the converts enable the other families to identity with Israel.

3. The presence of converts from all the families of the earth can remind Israel of its universal role and responsibility regarding all the families of the earth. Their presence serves as a reminder that our new beginning is for the sake of a new beginning for the entire world.

Shalom,

Yosef Ben Shlomo Hakohen (See below)

Related Teachings:

1. According to tradition, Abraham and Sarah were the first teachers to bring "converts" to the service of the Compassionate One. They taught to their disciples certain basic beliefs and precepts which were later included in the Torah which was revealed on Mount Sinai. An allusion to this tradition is found in a verse which describes the journey of Abraham and Sarah to the Promised Land. The verse mentions that Abraham and Sarah were accompanied by "the souls they made in Haran" (Genesis 12:5). Rashi, citing Midrash Rabbah, writes:“They are said to have ‘made’ the souls, for they took them in under the wings of the Shechinah – the Divine Presence. Abraham would convert the men, and Sarah would convert the women.”The above commentary can be understood in the following manner: Through their spiritual teachings and through the power of their own example, Abraham and Sarah enabled spiritually-searching men and women to rediscover their own souls. As a result, their disciples experienced a spiritual rebirth. Abraham and Sarah therefore became the spiritual parents of these seekers, and it is as if Abraham and Sarah "made" their souls. In this spirit, the Talmud teaches (Sanhedrin 99b):"Whoever teaches his friend's child Torah, it's as if he made him, as it is written (concerning the disciples of Abraham and Sarah): 'the souls they made in Haran' (Genesis 12:5)."

2. The Talmud states: “One who has become a convert is like a newborn child” (Yevamos 22a).

From The Ends of The Heavens

2006-10-06T00:05:00.000-07:00

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A special thanks to one of my dear Roshei Yeshivas Rabbi Yitzchak Schwartz of Yeshivas Orchos Chaim for writing this article for my blog.

One of the great mysteries in the Torah is the source of the neshamot of geirim. Our Sages ob"m teach us that the disincarnated soul of the geirim were present at the giving of the Torah at Mt. Sinai. So how did these precious souls end up embodied in the form of gentiles prior to their conversion? The understanding of the origin of souls can be found only in the writings of the great Kabbalists and is beyond the scope of this article. However, we can indulge ourselves just a bit and look through a very small peep hole into this mystifying world.

In the commentary of Rabbi Haim ben Atar ob"m some of these secrets are revealed. He explains that Adam was not only the first human being but was the root of all souls that were destined to come into the world. He is likened to a tree that bore fruit to all of the holy souls of future generations. Unfortunately, as a result of Adam's sin the tree was damaged and its fruits were scattered. This means that many very blessed souls fell into the forces of darkness and were incarcerated by them. Many of these righteous souls are the souls of geirim!

Although we must be careful not to attribute any independent dominion to the forces of darkness, they do exist. The Creator, in His infinite wisdom, facilitated their existence in order to perform many important functions in G-d's eternal plan. Be that as it may, they are a force to be reckoned with as they faithfully carry out their mission. Their relevance to our discussion is that these forces, otherwise known as klipot, jealously keep an eye on these holy souls to make sure that they do not achieve their rightful destiny. Nonetheless, some of these lofty souls escape the grip of the klipot, and through conversion, are restored to their proper place; the Jewish people.

Avraham Avinu, Sarah Emeinu, Ruth Hamoavia, Onkelus the geir, Shmaya and Avtalion the Tanaim, the list goes on…. These people were among the most brilliant luminaries in the vistas of Jewish history. It is no wonder why the klipot so jealously hold prisoner to these extraordinary neshamot.

How many more neshamot kedoshot are bound by the klipot? Is their anything that we can we do about this distressing dilemma? Yes, we can do a lot! The passionate fulfillment of the mitzot is an indispensable catalyst in extricating these sacred souls from their excruciating bondage. Who knows how many tortured souls we can free just by focusing on doing what we are supposed to do!

Continuing The Convert's Temple Offering

2006-10-05T00:56:00.000-07:00

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Shalom Aleichem

We are continuing from our previous article regarding the Korban of a Ger upon conversion.

Upon the construction of the Third Temple and the resurrection of the dead, each convert will be required to bring that original offering of which they were not able to bring during the long golus of Edom. That's right, B'ezras Hashem I'll be taking good ole bessie to the Beis Hamikdash, and man I cannot wait. Although thinking about it, if every convert since 70 c.e is going to need to do this, then I can only imagine the demographic nightmare that the moshiach is going to have to sort out, Wowzers!. There are even opinions who hold that a convert needs to set aside money in order to purchase an animal for sacrifice upon the construction of the Third Temple. There is a slight problem with the setting aside of funds however.

Rabbi Shimon said that Rabbi Yochanan Ben Zakkai, who witnessed the destruction of the Second Jewish Temple, did not permit setting aside funds for The Third Temple. This is because seeting aside money would become a "stumbling block for the blind". How would that come about? Well the problem here is called meilah. Meilah is the missapropriation of Temple dedicated funds, items or animals. The reason that Rabbi Zakkai prohibited the setting aside of these funds in particular is because of the strong potential for misuse. Looking back some 1938 years later we can surely see the wisdom of Rabbi Zakkai's judgement. Converts from generation to generation from one end of the earth to the other would end up designating funds for allocation at an unperceivable future date. This of course would dramatically increase the likelihood of the meilah. It is only natural that people would misuse these dedicated funds after the money had been left locked away for such a long time. Even if the funds would be used for mitzvahs or other noble causes, there is still a problem of meilah, and with my spending habits, that money would dissapear in a second!

Kol Tov and Chag Sameach

Shmuel Johnson

Inspiration

2006-10-04T12:23:00.000-07:00

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Some inspiration for your neshamah brought to you by the Great Synagogue of Jerusalem.

Chag Sameach

Shmuel Johnson

The Convert's Temple Offering

2006-10-04T00:20:00.000-07:00

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Shalom Aleichem

With the coming of succos I figured that I would give you folks something korbanos (sacrifices) oriented. Enjoy!

Rabbi says: 'As your fathers, so you' ( Bamidbar 16:11-14 ). As your fathers did not enter into the covenant except through circumcision and immersion and the sprinkling of blood so you will not enter into the covenant except through circumcision and immersion and and the sprinkling of blood" (1) Based on this Talmudic discussion is the framework for admission into the covenant of Israel. However we have a slight problem. Reflecting back to the day of my conversion, I can remember the immersion into the mikveh(2) and I certainly can remember the hatafas dam bris(3) however a sprinkling of blood? In all honesty I don't remember sprinkling anything that day. Perhaps some review would be in order.

3319 years ago at the foot of Mount Sinai it happened that on top of circumcision and immersing themselves in mikvaot the children of Israel also offered up sacrifices as a perquisite into the covenant with Hashem. The big question is if entering into the covenant requires a sacrifice, then it must be that the throughout the ages our sages addressed this issue as regards to converts otherwise we all might be in a bit of a pickle.Thankfully Rabbi Accha Bar Yaakov attends to our issue. Says Rabbi Accha Bar Yaakov:" Scripture says in regard to converts who will live in your midst, that they shall be 'for all your generations'" (Bamidbar 15:14-17) This means that the institution of Jewish conversion must stand for every generation, even upon the destruction of the Temple. It also happens that this mandate overrides the biblical requirement of offering a sacrifice in order to ensure the continual acceptance of gerim among the Jewish people until the arrival of the moshiach.This is not the end of the story though...

Be Well

Shmuel Johnson

Notes

1. Babylonian Talmud, Kerisos 1:9

2. Ritual Bath required to complete a conversion

3.The procedure of ritual circumcision for an already medically circumcised organ.

A Sweet Day

2006-10-03T06:49:00.000-07:00

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Hope you all had a meaningful Yom Kippur

Kol Tov

Shmuel Johnson

The Genius and the Ger

2006-09-30T11:01:00.000-07:00

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Shalom Aleichem

This D'Var Torah was brought from the former mashgiach of Orchos Chaim Yeshiva and dear mentor of mine Dr. Rabbi Dov Ber Nossel.

The Vilna Gaon was a Genius. There has been a fair number of Jewish genii throughout history, yet if one mentions the title " HaGaon - The Genius" The assumption is that one is reffering to him. In a collection of his insight into the weekly Torah readings called "Pearls rom the table of the Vilna Gaon" in the portion of Yitro (pg 110) the following is written:

" A Ger is higher than a Yisrael ( a Jew from birth ).This is derived in the following way:
It is known that a Yisrael is higher than an Angel! An Angel does not have permission to say Hashem's Name until three words "Holy, Holy, Holy” are said first - as a verse in Isaiah, quoting the Angels reveals: “Holy, holy, holy - Hashem of Hosts ".A Yisrael, on the other hand, says His name after only two words, as the verse relates: " Hear Yisrael , Hashem is our G-d, Hashem is One".A Ger, however, says Hashem’s Name after just one word, as it is written: "And Yitro said: ‘Baruch Hashem...’ ".
( A footnote in the book says that the Vilna Gaon said these words in praise of the Righteous and Holy Ger Count Potozky.) These words of the Gaon are “short and sweet”.But he did not seem to take us explicitly “to the point”!
What is the significance of the number of words that precedes Hashem’s name?And why is it that the Angels have 3, the Yisrael has 2 and the Ger has 1? Despite what my mother says, I cannot claim to be a genius! But I thought I’d at least try to provide an explanation of the Genius of Vilna's words. Perhaps the Gaon is revealing to us the vehicle that each of these 3 servants of Hashem has available to reach The Creator.

The vehicle of the Angels is Kedusha - Holiness. Holiness involves separation from this world and selfish motivations. This requires repeated refinement of sincerity and intention. Indeed - to become an Angel requires refinement, re-refinement and more re-refinement of self! "Holy, Holy, Holy” and only then “Hashem". The Vehicle of Yisrael is Klal Yisrael - the Jewish people. Before a Jew can get to the real closeness to Hashem, he has to identify himself as part of Yisrael, whom he takes responsibility for and with whom he identifies. To be a Yisrael requires two elements: relating to (Shma) and being connected to the Jewish People (Yisrael): “Hear Yisrael” and then "Hashem".

The Ger's vehicle is different. Of course the Ger needs to constantly refine the purity of his motivations, as does the Angel and the Yisrael. Of Course the Ger also needs to listen and connect to his fellow Jew.However the Ger has a vehicle that is unique to him - his blessings. What is blessing ( Bracha )? Blessing means to bring forth inherent hidden spirituality into physical revelation - to be a burst of spiritual _expression into this world. This was the mission of Avraham Avinu and Yitro, and is the mission of every Ger - to take G-dliness, which was previously covered up and to bring it out, to inform the world of Hashem. The Ger reveals to all that closeness to Hashem is for all who wish to find and express closeness to Him.“Baruch” and then “Hashem”! According to the Gaon, the greatness of the Ger is that he has the unique opportunity and privilege to demonstrate to the world that closeness to G-d is for everyone. And it is in this that the Ger is closer to Hashem than anyone else.

Be Well

Shmuel Ben Avraham