Torah for Non-Jews

Regarding the teaching of Torah to non-Jews, here are some of the Lubavitcher Rebbe's guidelines - reprinted from Chabad Talk

Encouraging Gentiles to Study Torah for Its Own Sake

In the Messianic era: “The sole occupation of the entire world”—Gentiles as well—“will only be to know G–d ... ‘As the waters cover the sea.’” This means that the “knowledge of G–d”—knowledge and comprehension—will envelop and conceal the existence of Gentiles until it becomes their entire being. Thus, [in order to prepare for this state of existence] some parallel to this must exist even now, by the Torah—in a comprehensible form—being found amongst Gentiles as well.

The Talmud states:

From where do we know that even a Gentile who occupies himself with Torah [related to the Noahide Code] is comparable to the High Priest? It is written, “That the man should keep them and live by them.” It does not speak of Priests, Levites, or Israelites, but of “the man.” You have thus learned that even a Gentile who occupies himself in Torah study is like a High Priest. The dictum that “A Gentile who occupies himself in Torah study deserves [divinely-imposed] death, as it is written, ‘The Torah that Moses commanded us is an inheritance’—an inheritance for us, and not for them” does not contradict this. For, “In that case [where Gentiles are encouraged to study Torah], it is referring to their seven [wide-ranging categories of] Mitzvot.” [Rashi explains that] “They occupy themselves with the laws of those seven Mitzvot to become expert in them.”

Seven Laws of Noah

Gentiles should not only study Torah related to the Noahide Code for the purpose of knowing how to act, i.e., as a preparation and means for observing their Mitzvot. Rather, they are obligated to study Torah for its own sake. (The reason that this was not counted among their Mitzvot is that “positive Mitzvot were not counted [among the seven general Noahide laws],” just as the Mitzvah to give charity was not counted. )

It emerges that when Jews influence Gentiles to study Torah (in “their seven Mitzvot”), this is a fitting preparation for the fulfillment of the prophecy: “The sole occupation of the entire world”—Gentiles as well—“will only be to know G–d,” for several reasons:

When Jews influence Gentiles “to undertake the Mitzvot in which Noah’s descendants were commanded,” this refines the limbs of the body with which they perform these seven Mitzvot.

When Jews influence Gentiles to study the legal aspects of the Noahide Code to enable them to perform their Mitzvot, this refines the aspect of the mind that is related to the limbs of the body with which these Mitzvot are performed.

When Jews influence Gentiles to study Torah (in the laws of “their seven Mitzvot”) for the purpose of Torah study alone (not in order to know how to act, but in order to thoroughly understand the area of Torah relevant to them for its own sake), this refines the non-Jew’s faculty of intellect, by permeating it with comprehension of Torah. This is a fitting preparation for the era when “The sole occupation of the entire world will only be to know G–d”—knowledge of G–d for its own sake, and for no other purpose.

Furthermore, even the concept of “Keter [the Crown of] Torah” applies to Gentiles. This means that Torah [related to the Noahide Code] encompasses the non-Jew’s entire being. This resembles the prophecy that “[The earth will be filled with the knowledge of G–d] as the waters cover the sea.”

In the Sifri it is written: “The Crown of Torah is laid out so that the world’s inhabitants will not have reason to present a challenge [to G–d] ... the Crown of Torah is laid out for all the world’s inhabitants.” The simple meaning of the expression “inhabitants of the world” is a reference to Gentiles. In this case it is saying that Gentiles might come forward with a claim that they are entitled to receive the “Crown of Torah” in connection “their Mitzvot.” To this the response is given that “it is laid out for all the world’s inhabitants,” i.e., they can indeed attain the level of the “Crown of Torah” as well.

Based upon the above, even the prophecy that “The earth”—referring to all Gentiles—“will be filled with the knowledge of G–d as the waters cover the sea” has a parallel in the efforts of the Jewish people during the era of exile. We accomplish this by influencing Gentiles to study Torah related to the Noahide Code in a manner of the “Crown of Torah,” such that this study encompasses and permeates their entire being. This is similar to the prophecy: “The sole occupation of the entire world will only be to know G–d ... ‘As the waters cover the sea.’”

Hitva’aduyot 5745, Vol. 3, pp. 1838-1839.

Independent Value of Gentiles’ Torah Study 

Gentiles should study Torah related to their Mitzvot, for they must study the details of their Mitzvot in order to be able to put them into practice. It may be said that their obligation to study the Noahide Code is not merely a “preparation for a Mitzvah,” but an obligation in its own right.

The reason for this is that along with the duty to adhere to the Noahide Code, they are obligated to keep these Mitzvot in a regular, natural manner, which necessitates previous study of the specific laws related to these Mitzvot. Thus, this study is not merely a “preparation for a Mitzvah,” but one of the Mitzvot in their own right, for otherwise [the Noahide Code] cannot be observed. Thus, this study has the halachic status of Torah study.

Hitva’aduyot 5749, Vol. 2, p. 447. cf. Likutei Sichot, Vol. 14, pp. 38-39

Prayers for Others

 

A person might pray for his friend before praying for himself for one of two reasons:

a) because his friend's problem genuinely bothers him more than his own problems; or

b) because he wants the reward of being answered first. [see Rashi Vayeira 21:1]

Generally, with acts of kindness, the result for the recipient is more important than the donor's motive. So even if a person prays for another because he wants the reward of being answered first he will still be rewarded, for after all he performed an act of kindness in praying for another.

Nevertheless, it goes without saying that the first approach above - the person with pure motives - is vastly superior.

Based on Sichas Shabbos Parshas Vayeira 5743, Lubavitcher Rebbe

Crash Advice

It probably is a good idea to stock up on essentials, if you haven't already done so.  Just in case. 

This from today's Independent:

A former adviser to Gordon Brown has urged people to stock up on canned goods and bottled water as stock markets around the world slide. 

Damian McBride appeared to suggest that the stock market dip could lead to civil disorder or other situations where it would be unreasonable for someone to leave the house.

“Advice on the looming crash:

No.1: get hard cash in a safe place now; don't assume banks and cashpoints will be open, or bank cards will work,” he tweeted.

“Crash advice No.2: do you have enough bottled water, tinned goods and other essentials at home to live a month indoors? If not, get shopping. 

 “Crash advice No.3: agree a rally point with your loved ones in case transport and communication gets cut off; somewhere you can all head to.”

Source:  Independent UK

Remaining Humble

Photo: Gordon McBryde

The way to know if your service of G·d is absolutely true and selfless is whether you remain humble after you pray with great concentration and do not consider yourself deserving of reward. 

from the teachings of the Baal Shem Tov: Ohr HaGanuz LaTzaddikim, Ki Teitzei

Ten Shirot

Chazal tell us that ten great Shirot were sung to Hashem. Nine have already happened and the tenth is the big one we wait for every day.

1) Shirat Adam - The song Adam sang after Creation was completed: Mizmor shir l'yom hashabbat. To this day, it is part of our Friday night davening.

2) Shirat HaYam - The song at Yam Suf [Beshalach]

3) Shirat Ha'Be'er - Song of the Well in the desert [Bamidbar 21:17] when the Emorim were killed after plotting an ambush and the mountains crushed them. Their blood came up through the Be'er revealing the Nes to Bnei Yisroel.

4) Shirat Haazinu

5) Shirat Ha'Givon in Sefer Yehoshua when the sun remained up through the night to help Yehoshua in his battle.

6) Shirat Devorah in Sefer Shoftim - When Bnei Yisroel defeated the mighty Sisra's and Yael killed Sisra.

7) Shirat Chana in Sefer Shmuel

8) Shirat David - Tehilim 18 when David was saved from Shaul.

9) Shir Ha'Shirim of Shlomo Ha'Melech.

10) Shir HaGeulah - the song that will be sung in the times of Moshiach, as it says in the Book of Yeshayahu: "On that day there will be sung this song in the land of Yehuda.... [26:1]"

There are different versions of this list and other Medrashim say

1. Shirat Mitzrayim

2. Shirat Yehoshafat

Source: Revach.net

Moshiach ''will be seen 5776'' - Torah Codes

A message from Rabbi Glazerson:

Try to watch this properly as it is very significant
מי משיח ''Who is Mashiach''  appears in a skip of 358 which is the Gematria of משיח
מי המשיח ''Who is Mashiach''  minimal in the whole Torah
בן דויד - ''ben David'' - minimal in the whole Torah in a skip of 26 which is the Gematria of G-d in Hebrew and English
תשעו יראה -   ''will be seen 5776''

The Mystery of September 23

Back in May of this year, Devash blogged about about September 23 this year, speculating that it is a date to watch out for.  [Apart from the fact that it is Yom Kippur]

Another blogger has just given us even more reasons to speculate:  see The Mystery of September 23 :  “September 23rd is the day Obama makes a pact with the devil. It was not by chance that the Pope and Obama are meeting on the Day of Atonement. (September 23, 2015) They will make a pact that will seal the fate of the United States of America. My vengeance will be poured out from this point forward. (September 23rd) There is no turning back.''

The source of that quote is not a kosher one.  Nevertheless I think it's all quite interesting.

3 Elul - Yarzheit Rav Kook

It was the first of Elul, 5695 (1935), when Rabbi David Cohen (known as ‘the Rav HaNazir’) arrived at the guest house where Rav Kook was staying in Kiryat Moshe.

Exactly twenty years had passed since their first transformative encounter in Switzerland. This time he held in his hands a special document to show his dying master.

For twelve years, the Rav HaNazir had labored to organize Rav Kook’s writings into a systematic, comprehensive work. As his revered master lay on his death bed, he showed him the beginning fruits of his labor - the title page of the first volume of Orot HaKodesh. Rav Kook rejoiced; and he shed tears.

On the day of his death, Rav Kook motioned to his son, Rav Tzvi Yehudah, to come close. “Please pay off any outstanding debts. I do not want to owe anyone, not even the smallest amount.” He then made a second request: “Please prepare my writings for publication. But take care that the only title given to me is ‘rabbi.'”

With great effort, Rav Kook turned his face towards the scholars in the room. When it became clear that his soul would soon depart, the people cried out, “Shema Yisrael!” Rav Kook whispered after them, “Shema Yisrael,” breathing his final breath with the word echad - one. “The Eternal is one.”

The Rav HaNazir wrote:

“When the Rav passed away, We heard a heavenly voice. The voice called out, “Haim, ad olam!” ‘Life, forever!’ Even after completing life in this world, the soul continues, and it grows even stronger, with blessing, in eternal life.”

[Stories from the Land of Israel. Adapted from Malachim Kivnei Adam, p. 420; preface to Orot HaKodesh, pp. 24, 30.]

Avraham Yitzchak HaCohen Kook was born on the 16th Elul 5625 (September 1864). On the day of his bris, he received a kippah as a gift. From that day on, his parents always kept a kippah on his head. Even while he was sleeping, Avraham Yitzchak's parents did not take the kippah off his head so that he should not be bareheaded - not even for a minute. The little boy would not fall asleep without his kippah. When he turned over and it fell off, he immediately woke up.

Avraham Yitzchak was four years old when he was brought to the cheder (school) in his home town of Geriva, to learn to read. The teacher offered him a siddur and turned to the page with the alef-bet. The child stubbornly refused to learn.

"Why won't you study?" asked the teacher.

"I want to learn from the big books" replied Avraham Yitzchak shyly.

"Which big books?" asked the teacher.

Avraham Yitzchak did not know how to answer. Instead he ran home and brought back a Shulchan Aruch, the Code of Jewish Law, and another large heavy book. The teacher smiled and said to the child: "If you want to be able to learn from the big books, you must first study from the small books." Avraham Yitzchak understood and began to read the alef-bet from the siddur.

In the same cheder, there was a class of older children who were studying Torah. Every Friday, these children were tested on the material they learned all week. One Friday, an interesting thing happened. One of the older children did not know the answer. There was silence. Sudddenly, the voice of a small boy from the youngest reading table was heard. It was the answer, spoken clearly and correctly. Avraham Yitzchak had been listening to the lessons of the older children and had understood them.

Little Avraham Yitzchak invented an unusual game to play with his friends in cheder. He arranged the children in rows. Each child had a knapsack on his back, as if they were getting ready for a long journey. Avraham Yitzchak was their guide. The small soldiers asked: "Where are we going?"

"To Israel, to Eretz Yisrael..."

*************************************

After many years of diligent study, Rav Kook was appointed as the rabbi of Zoimel, one of the small villages in Lithuania. After serving as rabbi of the town of Zoimel, Rav Kook was appointed the rabbi of a large city, Boisk. In Boisk, the Rav could sit and learn Torah for many hours each day. There was a time when he would learn 50 or 60 pages of Talmud in one day.

Many years passed before the Rav went to live in Eretz Yisrael. When the possibility of becoming the Rav of Jaffa arose, he refused all other appealing offers which came from European Yeshivot which asked him to be their Rosh Yeshivah or from great cities abroad, whose congregants wanted him to be their rabbi.

In addition, the congregation of Boisk refused to allow their rabbi to leave, until the Jews of Jaffa wrote to them explaining that the mitzvah of yishuv Eretz Yisrael, settling the land of Israel, takes precedence over everything else.

On Friday 28th Iyar 5664 (10 May 1904) Rav Kook went to live in Eretz Yisrael. He was received at the port of Jaffa with great honours and began his term as Rabbi of Jaffa. At that time, Israel was under Turkish rule and Jewish settlements were first being established. Jaffa was one of the main centers of Jewish settlement.

Hundreds of people from Jerusalem, Rishon LeZion, Rehovot and Petach Tikvah came to welcome the Rav and to form their own impressions of this unique figure, and his wife the Rabbanit Raiza Rivka.

The first World War broke out. The Rav had gone to Europe on shlichut, as an emissary for Eretz Yisrael, and could not return to his home in Jaffa because of the war. He stayed in London and served as a rabbi of the city. But he was constantly worried about the fate of his community in Jaffa and the hardships facing Jews in Israel which was then in a state of siege and famine.

After the war ended, the Rav returned to Eretz Yisrael. The Jews of Jaffa wanted him to continue as their rabbi. At the same time, the community of Jerusalem asked him to become their rabbi. The Rav debated this dilemma for quite some time. He knew that a small part of the Jewish community of Jerusalem did not want him as Rabbi. He did not want to be the cause of fights and arguments in the Holy City. On the 3rd Elul 5679 (29 August 1919), the Rav came to Jerusalem and only after a while did he bend to the will of the community, and become the rabbi of Jerusalem.

Here he established the centre of the world-renowned Yeshiva Merkaz HaRav, the "Centre of the Rav". Later, along with Rav Yaakov Meir Charlop, he instituted the Chief Rabbinate of Eretz Yisrael, with both rabbis acting as Chief Rabbi. All his time and effort was dedicated to the Rabbinate, the affairs of the community, and to the learning of Torah.

*******************************

The author, Tikvah Sarig, tells the following story about Rav Kook:

On the first Yom Kippur eve, after my father passed away, I was not yet five years old. Every morning since his death, my mother would wake me before dawn and wipe the sleep from my eyes with the same words: "Get up, my daughter, my neshama, my soul, to pray for the memory of your righteous father, the tzaddik".

What a tzaddik was, I did not know, but I imagined he looked like this: a kippah on his head, his beard long, his eyes warm and good, the palms of his hands soft, and his voice, melodic. Just like my father who was taken from me.

It was erev Yom Kippur. After the pre-fast meal, my mother took me to the house of Rav Kook. The sun was about to set. We marched quickly to the Rav's house. The streets were filled with worshippers, clad in white, hurrying to the synagogue to hear Kol Nidre, the opening Yom Kippur prayer.

Opening the door, we were welcomed by the fragrance and warmth of burning candles. Rebbetzin Kook and her daughter opened their arms to us and began to cry. My mother patted my head.

"Soon you will go into the Rav's study to receive his blessing" said the Rebbetzin.

With her words, my fear grew. I sighed loudly. Just then, the great door opened and from within, a righteous man, a tzaddik, came out. He was all dressed in white, his gartel was embroidered with gold. On his head he wore a white kippah; his beard was long. His eyes, warm and good, were looking at me with pity and kindness.

"Aba! Daddy!" I cried and clung closely to my mother, hiding my face in her dress, my limbs trembling. I heard my mother's voice through my tears: "Go my child. Receive a blessing from the honoured Rav!"

She led me a few steps towards him. The Rav took my small hands into his warm, soft ones.

"Do not cry, my child" he said, placing his hands on my head. "Do not be afraid of me. I was a friend of your father. Come here and I will bless you on this holy day."

The Rav's hands were soft and warm - just like my father's. His voice was melodic - just like my father's. I felt as if a river of kindness and warmth washed all over me - from my head to my toes - just like when I used to sit on my father's lap.

*********************************

Rav Kook was so righteous that he always forgave his enemies and even loved and blessed them.

*********************************

In his last days, the Rav became very sick. He suffered in terrible pain. It was difficult for him to learn, and it was difficult for him to hide his anguish from his students and relatives.

On the morning of the 3rd Elul, his condition became worse. Even though speaking was very hard for him, he strained himself and demanded of his family and students not to add any titles to his name on the cover pages of his books, not to eulogize him, telling them (do not call me) "Rabbeinu, our Rabbi, and not the "Chief Rabbi of Eretz Yisrael" - "Simply HaRav - the Rav".

A large crowd stood outside the house, where the Rav lay on his deathbed. He raised his eyes to the window in his room. Everyone in Eretz Yisrael knew that a great leader, a teacher, a man of wisdom, was about to leave the land he loved so much.

The Rav grew weaker by the hour. His family, relatives, and a number of his students gathered around his bedside. In his last hours, the Rav's face was turned towards the wall. His students knew that it was written in the Talmud: "If a man passes away with his face towards the wall - it is a bad sign, and if his face is turned toward the people, it is a good sign". With his remaining strength, the Rav struggled and turned himself to face the people. At the last moment, all those who were standing around the Rav broke out saying "Shema Yisrael".

At sunset, on the third day of Elul 5695 (Sept 1st, 1935) the Rav passed away. The news flashed through the Jewish nation with the speed of lightning. The backbone of the Jewish nation was broken. The Rav of the generation was gone, the Rav of the era, the Rav of Eretz Yisrael at the time of her rebirth.

Exactly 16 years (3rd Elul) after Rav Kook ascended to Jerusalem, he ascended to Heaven.

Source: Reprinted from "Stories from the Life of Rav Kook" edited and translated by Masha Fridman

More on Rav Kook at Rav Kook Torah