Kosher Universal Spirituality

In Parashat Beha'aloscha, we encounter an intriguing character named Jethro and his connection to the concept of conversion within the context of the Torah. The passage begins with Moses asking Jethro, his father-in-law, to remain with the Israelite people. During this time, the Torah presents instances depicting the poor behavior of the Israelites. To create a break in the narrative, the Torah includes two upside-down letters "Nun" (ננ) and incorporates a hidden book within the Torah, comprising exactly 85 letters, the minimum number required for a proper book. This digression serves to prevent a negative perception of the Israelite people and inspire repentance. Examining Jethro's role and status in this narrative, it is worth considering whether Jethro, as a ger (convert), was right to leave and return twice or if the Israelite people were right or wrong in their dealings with him. Jethro represents the ger tradition, referring to individuals who convert to Judaism

Parashat Nasso: Gezel HaGer: Recognizing the Significance of Theft from the Ger (the full convert AND Ger Toshav) Introduction: The concept of Gezel HaGer, which refers to theft from a Ger,  holds profound importance within the Torah. Despite the absence of a functioning Beis Hamikdash (Holy Temple), it is crucial to acknowledge the significance of Gerim, which surprisingly to many inludes the Ger Toshav. This article explores the concept of Gezel HaGer, emphasizing the inclusion of the Ger, and delves into its implications. 1. Understanding the Ger Toshav: The Ger Toshav, that is someone from the nations who has accepted the yoke of Torah pertaining to them and rejected shituf (intermediaries) , demonstrates a unique commitment to the Torah and Israel. Their partial conversion, often referred to as K'zat Geirus, signifies their recognition of the God, Israel and alignment with Torah principles. 2. Gezel HaGer: A Desecration of God's Name: It seems that according to Parashat Na

How Does one Forge a Connection with the Eternal One? The search for spiritual connection is a journey many of us undertake, but the path to establishing that bond with the Divine often remains elusive. This begs the question: How can we, as mere mortals, authentically connect with the Eternal One? The answer lies within the realm of consciousness. A critical revelation illuminates this path: God reveals Himself to us in the way we perceive Him. This means our perceptions and belief systems shape our spiritual experiences, often more than we realize. Numerous individuals conceptualize God as an exacting judge, a dispenser of rewards and punishments. This belief system, places God in a role of constant scrutiny and judgment, often leading to the formation of intermediaries to mitigate perceived harsh judgments. This system, known as shituf (connecting to God through an intermediary), is a common spiritual framework. It aligns with the Divine name Elohim, which signifies strict judgment.

Introduction: The Torah, with its profound wisdom and layered meanings, holds a key distinction within the phrase "Israel my people." Traditional teachings shed light on this nuance, revealing a deeper understanding of the inclusiveness and purpose intended by the Creator. Exploring this perspective can help us appreciate the interconnectedness of different groups within the narrative in Torah and recognize the pivotal role of Israel in bringing the nations closer to God. Drawing parallels with the relationship of a husband and wife, where Adam is depicted as Jacob (Yacov) and Chavvah as the 70 nations, further enriches our understanding. The Two Distinct Groups: According to the teachings of the sages, "Israel my people" signifies two distinct entities. The term "Israel" specifically refers to the offspring of Jacob, the chosen nation comprising the twelve tribes. They bear a unique relationship with God due to their ancestral lineage and covenant. On the

Returning to a God-conscious way of living through the process of Teshuvah, or repentance, is a transformative journey that requires introspection and a deep reconnection with the divine. In this quest, two important concepts play a crucial role: Mazal and Inyan. Mazal refers to divine providence or destiny, while Inyan represents the purpose and significance of every aspect of life. Mazal is often interpreted as luck or fortune, but in Torah thought, it goes beyond mere chance. It signifies the belief that our lives are guided by a higher power. Each individual is born with a unique destiny or Mazal, and while we have free will to make choices, our paths are ultimately guided by divine intervention. Understanding Mazal helps us see that our experiences and circumstances are not accidental, but part of a greater plan. Challenges and setbacks become opportunities for growth and spiritual transformation within the framework of Teshuvah. Inyan, on the other hand, emphasizes purpose and si

The Obstacle: Ger is Convert Only - Challenging the Approach of Religion Introduction: In the realm of  Torah spirituality, it is essential to foster inclusivity and provide avenues for individuals from all backgrounds to connect with Torah and the Divine. However, a particular obstacle arises within religion, where the status of "ger," often understood as only a convert, becomes a significant point of contention. This article aims to explore the perspective of religion and challenge the notion that restricting the ger coordinate solely to converts as the only legitimate way to establish a connection with the Torah and Hashem (God). The Problem with the Convert-Only Approach: It is important to acknowledge that the position of religion, as distinct from the position of the Torah, often shapes the interpretation and application of religious teachings. In the case of religion, the approach to ger, or the conversion process, has created a significant hurdle for many individuals

In the context of Parashat Bemidbar (Numbers 1:1 to 4:20), an important concept is introduced: the shavuah, or oath, representing a cyclical process of commitment. This process starts with the declaration of the oath and is completed when the oath is fulfilled. The concept of shavuah is likened to the progression of a week, or shavua in Hebrew, beginning on Yom Rishon (the first day) and ending with Shabbat (the seventh day or Sabbath). Bemidbar 30:2 in the Torah offers a pivotal directive regarding oaths and vows, stating, "If a man will make a vow to Hashem or swear an oath to establish a prohibition upon himself, he shall not desecrate his word; he is obligated to act according to whatever proceeds from his mouth". This passage affirms the inherent power and responsibility accompanying our spoken words. According to Torah teachings, our physical world requires us to be accountable for our words. Not fulfilling or breaking a vow or oath can lead to serious consequences, ind

Introduction: In the pursuit of a meaningful life, we often find ourselves grappling with the role of material possessions. While accumulating wealth and material things is a necessary aspect of living in this world, it is crucial to approach them with an understanding of their spiritual essence. In this article, we will explore the concept of "inyan" and delve into the wisdom of Torah to shed light on the proper relationship between material wealth and our spiritual journey. Unraveling the Concept of "Inyan": According to the teachings of Torah, every aspect of creation, including material possessions, holds a deeper purpose or inyan. Inyan encompasses the spiritual essence and significance behind the physical manifestations we encounter in our lives. Understanding this concept allows us to navigate the fine line between pursuing material success for self-gratification and utilizing wealth in alignment with its intended purpose. The Pitfall of Accumulating for Self

The question of how a ger (who "made kabbalah") should observe Shabbat could get quite controversial and it can be a source of confusion for many, Jews and Gerim. The Talmud states that a non-Jew who keeps Shabbat is liable for the death penalty (Sanhedrin 58b), which has led some to assume that gerim should not keep a Shabbat, or else risk severe punishment. However, this is not true. According to Keritot 9a, there are three ways in which a ger may observe Shabbat. The first is to keep it like a Jew would on an ordinary weekday, by remembering the day as a Shabbat but otherwise carrying on with normal activities. In other words doing malachot (the 39 forbidden creative activities for Jews on Shabbat) for him/herself on Shabbat. The second is to keep it like a Jew would on intermediate days of a festival, by toning down usual activities but still doing malachot for him/herself that would otherwise be forbidden on Shabbat for Jews. The third way is to keep Shabbat in the same

This week's Torah portion, Parashat Behar Bechucotai, and in particular Parashat Behar, introduces a fundamental quality for both the Jewish People and Gerim. These are individuals who rejected idolatry and accepted the yoke of Torah. In other words, they "made kabbalah" (which is explained in one of my previous posts). The opening verse of the portion reads, "Hashem spoke to Moses on Mount Sinai saying: Speak to the Children of Israel and say to them…" This verse contains a double language connotation, as it reiterates the use of the terms "Israel" and "say to them" (Tzvei Dinim/from the mouth of God we heard two). This suggests that Hashem is not only speaking directly to the Jewish People, but also addressing the future gerim. Parashat Behar conveys a message emphasizing the importance of living according to Hashem's Torah, which is relevant to all individuals, regardless of their background or religion. It highlights the inclusiveness

  In Torah wisdom, the concept of shituf (partnership or association or intermediary) refers to the idea of acknowledging the existence of other beings or forces in the universe, while recognizing that they are not deities to be worshiped, and that ultimately there is only one God. This stands in contrast to avodah zara (full blown idolatry as was practiced by the 7 Canaanite nations), which involves the application of the 'wisdom' (backsiade wisdom) of worship of entities other than the one God of Torah wisdom. There is a distinct and significant difference between shituf and avodah zara. Shituf recognizes the complexity and diversity of the world and how different aspects of it can be seen as expressions of God's power and will, while still kind of maintaining a monotheistic belief in the one God yet to still have an intermediary between themselves and God as in their minds it would be unfathomably to approach God directly. Avodah zara, on the other hand, involves giving

Inyan is a fascinating subject matter in Torah that holds immense importance and significance. Yet, it is often played down and considered insignificant by the religious world just calling it "the thing". Much like Mazal is called "luck" and ger is "convert". However, when viewed from the perspective of Torah wisdom, it is much more than just a thing. It is, in fact, literally THE THING, the very foundation of the existence of everything, seen or unseen. At the heart of the inyan lies the first purpose and reason for the creation of everything in the universe. This concept applies to the spiritual aspect of every physical thing. The inyan is the spiritual DNA that defines the essence of everything that exists. Inyan is so significant that it can be considered the mind of God. Torah is the ultimate wisdom that has been revealed to mankind, and studying it means understanding the thinking and reasoning of God. Knowing the inyan of something means knowing the

If an individual from any nation wishes to change their spiritual connection with the Creator, transitioning from relying on a mediator and being under the authority of the allocated angel associated with their particular nation, to establishing a direct connection with the Eternal One, they make a commitment to unite with God. This entails entering into the covenant that God established with Israel and accepting the specific obligations of the Torah (the yoke of Torah) that apply to them, known as the sheva mitzvot bnei noach (seven Noahide laws). Additionally, they align themselves with the people of Israel and renouncing all forms of intermediaries (shituf). The process of this transformation can occur in one of two ways: either in the presence of a informal mini court (beis din) composed of three ordinary Jewish individuals, commonly referred to as "making kabbalah," or should a mini beit din not be possible to make this commitment in their personal capacity before God. T

The spiritual realm serves as the fundamental basis for everything in the physical world. It is from this spiritual root that the first thoughts emerge, encompassing the purpose and reason for the existence of the physical realm. This concept is known as "inyan." Our primary objective is to bridge the gap between the spiritual and the physical, achieving unity and connection. We accomplish this through an awareness and profound reverence (Awe) for the inyan, which represents the spiritual essence within physical matter. The method of Torah learning provides a valuable framework for discovering the inyan. Interestingly, this approach applies not only to studying Torah but also to learning in the "secular" world. The process is remarkably simple and straightforward, merely involving the act of "looking it up." However, despite its simplicity, "looking it up" often proves to be one of the most challenging tasks for individuals in this world, primari