The Oneness of Conciousness

Yom Shevi'i Shalom,

If you are someone who likes to listen to classical music as much as I do, then you will probably know that every instruments in that particular orchestra has an important role to play. The Violin almost leads the congregation and the Double Bass strengthened the bass sound, enabling a richer and warm tone to penetrate the atmosphere. If a Triangle is included, its sharp piercing sound enables us to listen to it clearly. A simple 'ting' would be heard far away, sometimes without a microphone.

Sometimes, life is just as simple as this: working together to create perfect harmony. Just as instruments playing coherently will produce the most wonderful of music; so is life, when every player strive to make this world into a better one. Why Does HaShem wants a Nation to spread His Wonderful Teaching i.e. the Torah? Why not an individual? Why the need to make the whole Nation sees the Giving of the Torah? All these questions will be answered if we see it this way: Unity is strength. No individual can accomplish what a group or nation can establish; this is the way of HaShem.

In unity we find strength, in a lot of things we see this in working in principle. In nature, if one cell goes haywire, the whole organism crumble. If a species fail, the whole ecosystem nullified. This is the importance of coherence... Always trying to accomplish one goal; together.

The what about the other instruments in the Orchestra? What can they taught us?

One very important thing is this: In an orchestra, the big things don't really sound big and the small things don''t really sound small... The Triangle is a very small, humbled instrument but when you strike it, it can be listened from miles... However, the function of the double bass is to strengthen the bass sound and could easily be droned by the other instruments. The lesson here? Be humble and HaShem will exalt you! The most humblest person alive is Moshe Rabbeinu, and what does he merit? The Torah! What is more than the Torah?

So? The lesson is, exalt yourself! What? That is snobbish!!! No, don't just exalt yourself, be humble and fulfil your greatest potential, ironically, by lowering yourself. This is the most exalted of all... May all of us learn from this. Amen.

p.s. Hope I am not too horrible in presenting my view. All of this is purely my view and if I am wrong, do correct me. :-)

Shalom,
Henri Lai

Transgressing While Mitzvah-ing...

Yom Shevi'i Shalom,

It has been quite a while since I post anything... This is really due to my inability to maintain a blog; moreover a group. I apologise for that; truly.

This week is about Mitzvot that are performed under transgression... The classic example is read from (Psalms 10:3)

When a thief recites a blessing, he angers God

The Talmud (Bava Kama 94a) explains that a person stole wheat, ground it into flour, knead it into a dough, tore off a portion for the tithe for the High Priest, and recite the blessing over it. Instead of being pleased with that person's prayer, G-d is extremely angered by this deed because that person is brave enough to pronounce G-d's Holy Name despite the fact that he has offered a stolen portion!

A lot of things, if we did not realise at all, comes from stolen things (just like praying from a Stolen Siddur) and happily, this is not "kosher"... It is not at all...

Everyone knows that, sometimes, we did not care about the copyright law and we use pirated software for the sake of conveniences and carelessness... Yes, we might not be able to afford the original software but it is not at all pleasing to HaShem... Let's say that you always read Torah portion through the internet and your copy of your operating system is actually illegal! Do you think that your knowledge is in any way, Kosher? Not so I am afraid.

However, there is sometimes a Mitzvah in transgression and it is very very very limited in its sense (severely limited perhaps). This will be explained in details in next week post.

So what should we do? Make sure that our Mitzvot are performed in perfect honesty and no illegal actions are involved.

May all of us are able to do so... Amen..

Lashon HaRa

The Sages taught us one very important thing: Lashon HaRa (Evil Speech). A lot of people do not know exactly the definition of evil speech but a handful can define misconduct. I, myself, experience this before; supposedly that Mrs. A did something bad and I know it, then I go around telling others that Mrs. A is a bad person because she do so-and-so. Am I wrong? Last time I used to think, I am only doing a good thing, telling others what kind of person she is and I am doing a good thing telling others about it.

The preconception I had last time is wrong, as wrong as stealing and shaking the foundation of society. Lashon HaRa has a lot of categories and one of them is Tale-bearing. Tale-bearing is a very grave sin because of one thing: it disturbed peace and make other looks worse than they really are. Even though the ‘tale’ is true, we are still not allowed to tell it unless someone did something really terrible like killing and stealing. If the fall into such categories, it is a Mitzvah to tell them out (bearing witness). However, if the matter is trivial such as you overheard someone speaking ill of others, do not go around telling others about it; rather it is best if you tell it straight to the person who speaks ill of others.

Things that are not secret, positive, not altered, and true cannot be told spontaneously without the person involved present. This is illustrated in the story of Do’eig, who saw Achimelekh HaKohen giving a sword and a bread to David. Do’eig later tell Saul about it and he changed nothing. What he told is true. Not a secret and even if asked, Achimelekh will tell the same thing. However, things are different when others tell the tale. After the act of Do’eig, Saul proceeded to kill all but one Kohenim.

The Talmud relates that the tongue is so dangerous that it needed two walls to protect it from doing harm (the lips and the teeth). So, what does HaShem trying to teach us with out anatomy? One very simple thing: before you say anything, think twice (or a multitude of time). Do not say something out of rash and do not say anything just because you wanted to say so and that you are angry. Always put yourself in others’ shoes, try to see things from others’ perspective and in this time, what do you want others to say to you. Will your utterances make a person feel worse? Will your words hurt that particular person until the point that he feels that he is completely useless?

Rendering a person useless with words is as though as you have killed the person. This is why some sources listed three sins that you cannot commit even to save life (murder, idol worship, and forbidden sexual relationship) are equivalent to Lashon Hara. When you killed someone’s self esteem, you are as though killed that person because that affected individual might not want to continue on his anguished life. This is why this is said concerning the Sages:

Avtalyon said: "Sages, be careful with your words, for you may incur the penalty of exile and be banished to a place of evil waters [heresy], and the disciples who follow you there will drink and die [spiritually], and consequently the Name of Heaven will be desecrated." Pirkei Avot

I truly have to learn from this verse because I tend to be too soft with my words until others can misinterpret my words. Through the Net, everything is possible and misunderstanding can flourish as flour spread to the winds.

The conclusion is? Do not talk about others when you are talking. Praise not and gossip not if the person you are talking about is not there. However, if the person’s enemy or enemies are present, do not try to belittle the person because this might give the enemy more to talk about.

Updated Website

Shalom,

So, if you notice, I updated my website to include a lot of things, for starter, I have a new layout and a nice about me section. I still have not updated the prayer page though because I have not settled my copyright and Halachic issues. However, it should be up soon. And FYI, I have corrected some errors in the FAQ section.

Anyway, a Hag Hanukkah Sameach to everyone!

Lately, I have been attacked theologically and being insulted for things that I did not do. I was, at first, shocked at their accusation that I am trying to lead others astray but actually I did not have such intention at all! I have been involved in interfaith 'ministry' (notice the quote; haha) lately and there are some fundamentalists that are very much disturbed by my new website and Noachism at large. I do not want to do name callings here but I hope that there is a lesson to be learnt.

On a lighter note, I would want to state several things:

1. To those who do not like what I am saying, do verify and try to look at others' point of view as not baseless. Much of them are my hard work and research, do not dismiss them eagerly just because you think that your view is correct.
2. It is true that I might be young but it doesn't show that I have less knowledge than you do.
3. I am especially disturbed by people who try to demand respect. Respect is earned, not demanded.
4. I know I am not as educated as some of you but I do my homework.
   
5. The Sages did not say 'The Torah has Seventy Facets' for nought.
6. Last but not least, refute anything as you may, people have mind and they will know who is trying to tell the truth. For ignoramus, I have nothing to say because they so choose to remain ignorant. Some people just couldn't be bothered.

Well, there are a lot of people out there who are dissatisfied with my way of presenting things. I am fine with it because no one thinks the same; even Hillel and Shammai disputed in an albeit peaceful way.

However, I would like to extend my thanks to anyone that has supported and reminded me along the way of discovery. Those who constantly remind me includes our beloved 'Big Sis', Eliel, and MW as well as many others. Without them, it would be very impossible to continue on such formidable journey of discovering HaShem.

I have a website!

B"H

Shalom,

I have set up a new website in http://hagoyim.gigacities.net. It is not so complete but I will keep updating it. This is actually a very old design done while I am still in Form 5 (the content too). The website just cover the basic of basics so there's nothing much for advance learners to see. I hope to add in more thought provoking stuff there (I do wish I have the ability).

So what's the new update nowadays? Nothing much except that I am now in holiday so I have a lot of spare time to work on my website. However, being a busy man I am, my time is truly very limited. By HaShem's help, I hope I can finish this website as soon as possible with fresher contents.

I currently working on some interfaith discussions. I have found out that there is a lot in common between Noachism and every other religions on earth. I have seen that a lot of reasoning that I read from the Torah is explicitly, the greatest principals in other religions as well.

So, I have one idea, crazy enough but I think it is not that harmful. I have the notion that the age of the Mashiach will come after we realised that we are one, not many. We have to shed off a lot of misunderstanding and try to find wisdom common in every religion in order to bring them all back to the truth we all love so much.

Okay, enough rambling for now. Shalom!

Lekh Lekha

The parsha for last week is Lekh Lekha (לן לן) which essentially narrates the departure of Avram from 'Ur to Charan and then to K'naan (Canaan). Well the name implies the meaning of 'Get Out!' (though not that harsh but close...). I have jotted down several important points pertaining to this Parsha, the earlier part that is, because of the apparent blurriness I encountered when I studied the text. Subsequently, I think that this is a charitable thing to do i.e. helping others in their studies.

Before Departure

A lot of scholars address the problem of mentioning the death of Terach even before he passed away. This took place in Genesis 11.32 when the verse explicitly state the death of Terach in Charan. He live for 205 years and when Avram left his father's presence in Charan, Terach was 145 years old but why the mentioning of his death so soon? Rashi, as always, have his say.

According to the great commentator, he told us that,

'The idolaters are considered dead even though they are still alive and the righteous are considered alive even though they had passed away,'

What a profound statement. Rashi, earlier, explained that the mentioning of the death of Avram's Father prematurely is to 'conceal' the fact that Avram left his father during his Golden Age lest others will say that Avram left his father when he needed care the most i.e. during his old days.

However, in my opinion, things look quite differently (bear in my mind, it is my opinion again..)

It seems to me that the sudden mentioning of the death of Terach in Charan is due to the verse Gen 12.1. The continuity of the verses (from the end of Parsha Noach to Parsha Lekh Lekha) seems to be abrupt and it gave an impression that 'things are not going the way they should'. Why I say so? If you follow the narrative closely, you will see that HaShem Did Not Tell Terach, Avram and Lot to left for the Land of K'naan. They travelled at their own initiative to the land; this is what we get from Gen 11.31. However, at the beginning of Chapter 12, one sees that it is under HaShem's Command that Avram left his father's house. This seems odd and contradictory to the whole understanding but a close examination of the text will shed some light.

Firstly, the sudden mentioning of the death of Terach in Charan can only means one thing. Terach did not sojourn with Avram to the land of K'naan and he settled in Charan for the next 60 years after Avram's departure.

Secondly, the verse from Gen 12.1 read thus:

'Now HaShem said unto Abram: 'Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee'

Notice the sentence 'Get thee out of thy country, and from thy kindred, and from thy father's house'. This obviously implies that Avram have to get out from his home country (Ur), from his kindreds, and from his father's (which is in Charan).

The conclusion is at the end of the eleventh chapter of Genesis, it is solely by Terach's initiative that they wanted to move away to the land of K'naan and after some predicament, did not proceed further than Charan. However, after HaShem'S Intervention, it is apparent that this has become a commandment to leave his station to a new land where HaShem will Show him. If this is not the case, why will HaShem mentioned two places at the same time? The sentence seems to me as though as Avram can no longer go back to Ur, his kindreds, and his father's house.

One commentator gave the reason for their expulsion from Ur. The behaviour of Avram since he is a youth is very apparent to us. A well-known midrash states that he broke all the idols his father sold and blame it to the biggest idols. Well, with this behaviour at hand, I do not feel strange that they will be expelled. This is the reason why G-d Chooses Avram and Avram discovered G-d even though HaShem Have Not Revealed Himself to Avram yet.

Dividing HaShem? Heaven Forbid!!!

T"G

Yom Shevi'i Shalom,

There are a lot of speculations on whether the idea of pluralism originated from Jewish Scripture or Pagan's sources. As I am not a scholar, I am not going to do an in-depth analysis of this matter but to 'blog' about it. Well, this is what bloggers do, write something that originate from your mind.

The problem with dividing HaShem is that, this is going against the very foundation of the whole universe, as you will see later. This is as nonsense as attributing to HaShem various attributes (as noted by Rabbi Moshe ben Maimon in his Dalalat al-Hairin). Puzzling indeed is his commentary and is not the Ten Sephiroth a division of the Godhead (Heaven Forbid!)?

Not at all as you see, all of the above are only valid if we divide HaShem into Ten Attributes in accordance to the Ten Sephiroth. This is to say that G-d consists of Love, Strength, Crown, etc. However, this is idolatrous. Why? As Rabbi Moshe ben Maimon argued, how do we divide an Infinite HaShem? The most famous of all argument is that, how does One become truly Omnipotent if there is actually Ten-in-one? Ask yourself one very simple question; suppose we have ten 'partitions' of HaShem Coexisting together (Heaven Forbid!) and actually there is Ten in One, how do we fit in the picture, in the realm of non-physicality, that we can partition this and that saying 'X occupies the same SPACE as B or C occupies more SPACE than D?' No we can't because space does not exist in a realm of non-physicality. Only a physical being can feel and occupies space. This is the properties of matter and HaShem is no matter!

So what are the Ten Sephiroth? Honestly, I do not truly understand it as I am not yet a Gentile Qabalist. I am just a common Noachide with a very limited knowledge of HaShem. According to Rabbi Moshe ben Maimon, there is only one way to describe HaShem in 'division' without actually dividing Him i.e. through action. We know that HaShem Possesses Mercy and He, also, Possesses Justice and Strength. These are the basis of the Ten Sephiroth or the Partzufim, where G-d is described (not divided) by His Action because Action will not affect the True Essence of HaShem and by doing so, eliminate the possibility of ascribing anything less than equivalent to the Almighty.

There is another one that I think the most important of all. One excruciatingly important point; there is no other existence that is real besides HaShem. A very similar saying indeed for the Buddhist. Buddha mentioned this before that 'Everything is only an illusion' but he missed by one point i.e. everything is an illusion Created by G-d. There is no real existence beyond Him. This point coincides with the Torah as the Torah reiterates that G-d Created us out of Nothing. Basically, we are no more better than 'nothing' and G-d is the Only True Existence!

Well, it might be really scary now if you don't get me. Think of it this way; does HaShem Have a body? No He Doesn't! The reason is thus, physicality is a limiting factor. G-d is Omnipotent and by this, there is actually no more we can argue with. We live inside HaShem and HaShem Desires to Dwell among His Creation. G-d is Love because we know that G-d Creates this world because He Loves us and He Desires to do Good.

May The Mashiach Arrive Speedily in Our Day!

Dating Dilemma

Well, if I am not mistaken, there is actually no Noachide's ruling concerning dating partners. Apart from the prohibition of not touching the member of the opposite sex (except necessary contacts such as a gentle tap on the shoulder) needlessly, there is no law to absolutely govern or secure the relationship between dating couples.

It is sad to say that as a Noachide whose friend is suffering the same fate, I could not have helped him to solve his predicaments and dilemmas.

In my opinion, two dating and courting person (of the opposite sex of course) are actually emotionally committed to each other and already has vowed (albeit metaphorically) to be together through their best of ability. It seems to me that this prohibition of taking someone's date fall under the category of theft. However, bear in mind that I have none halachic grounding in this topic whatsoever.

It is theft as it is wrong for someone to just take an individual away from a relationship. Suppose that a couple is committed to each other, the two parties have became an "item" of each other's possession. Dating suppose to be a trial period of a couple to attempt to be together, to know each other better and if things do not work out because of certain reasons, a healthy parting should be encouraged.

However, the intervention of a third person in a relationship is harmful and unfair to both parties as this violates the Spirit of the Seven Laws, which forms a person to be a morally upright individual even when the Sanhedrin can't punish that person for such and such behaviour.

Why is it harmful? Let me explain in a plain and simple form.

Firstly, a couple almost always swore with their heart to be with each other forever (there is where you get those I'll love you forever messages all over the trees in the garden.). When a vow is made, you can't break them even though you did not swear with the name of HaShem or in front of a court. Fulfilling a vow is a Grace unto HaShem.

Secondly, when you are committed emotionally, you are hoping that your partner will do the same to you. Expectation will arise and emotional attachment will developed. If someone enters the relationship, it will cause anguish in the party who losses and undue guilt upon the person that left the relationship along with the courtier.

Thirdly, even if they do not proclaim their endless love towards each other, a third person act of 'taking away someone' from a relationship is unjustifiably selfish and has committed the prohibition of theft. There is no need for a marriage contract to feel attached to someone as emotional tie will work out a lot of magic. Inasmuch as you love your car, books, or your favourite computers what's more if that is your date! He/she is a human for goodness' sake!

Fourthly, aside from all theft and stuff. How do you want people to treat you? If you obtain your partner by 'stealing' from others, will you want your partner to be stolen by someone as 'skillful' as you? Treat others how you want them to treat you. This is the essence of the Torah, “Do not do unto your neighbour what you won't do unto yourself. This is the whole Torah, the rest is only commentaries. Go and study it” as Rabbi Hillel the Elder puts it eloquently. If everyone in this world only do what he/she suppose to do and not more, the world will be a much better state than it is now.

Fifthly, it is not a question of whether you are observing a commandment or not. Inasmuch as masturbation did not violate any Torah Law, the Talmudic sages put it nicely as “the hand who reaches below the navel should be chopped off”. However, the Sanhedrin cannot execute punishment upon a person who masturbates. This teaches us one thing, to keep the spirit of the Sheva Mitzvot alive, there is more to the commandments. I remember a sage putting it this way: “you can observe all the 613 (7 for us) commandments of the Torah and still be a freak!” (not that harsh but it is almost synonymous).

The story of Yaakov and Rachel is almost as inconceivable. If Yaakov has not committed to her emotionally, will he works for another seven years for Laban just to obtain her? It is not easy for someone to do such things but it worth a million if one be true to their heart and do what is right.

However, if a relationship has reached a level when everything is seems to be heading to a dead end or maybe you are just too different with your lover, perhaps you should consider a peaceful separation. He or she might be for someone else and not you.

In cases where you think that you want to start with another person while you are in troubled commitment, think again. Have you know that person well enough? Is he/she really the one for you? It might mean that you are only confused with yourself, with finding yourself a substitute love. This is very unhealthy.

If you are really confronted by a lot of unsurmountable troubles while you are dating, it is worthwhile to consider a breakup. After you are sure you can't commit yourself anymore, sit down, relax, and talk of all the troubles with your partner. After breaking up, give yourself sometime before committing in a new relationship. Only remember the happy thought and forget the sad ones...

This is truly my thought. However, love between two person is really not an easy task. True love takes 'knowledge' while infatuation takes 'face value'. Make sure you know how to love before you commit and if you must hurt he/she because of your mistake, do so to set them free.

I experienced this before and I hope I can shed some light on this topic. It is not easy for me to overcome the feeling of rejection but eventually, this previous relationship really taught me something extremely valuable. Love is love, it is just that simple...

Mistranslated Verse

"For a child is begotten to us, a son will be given to us and the authority is upon his shoulder; Called, his name, by The Wondrous Advisor, The Mighty G-d and The Eternal Father, "The Prince of Peace". Yeshayahu 9:5"

Lately I have been studying this verse after listening to Handel's Messiah. It is a work of great momentum and enthusiasm. The above verse was quoted according to the KJV Bible in the Handel's Messiah. I seen some problem in the sentence as the original Hebrew read somewhat like my rendering above. The rendering in the KJV bible read thus:

"For unto us a child is born , unto us a son is given: and the government shall be upon his shoulder : and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Isaiah 9:6"

There is arguable translation however, the second sentence which describe the name of the Prince can be both as the sentence implying the meaning do not have a proper structure. However, Orthodox Judaism has always identify the verse with the former.

This verse states the greatness of Hezekiah, the righteous king after Ahaz (for Ahaz is evil). Hezekiah's throne name is as mentioned and through him, the eternal Throne of David will be established. This is also a two-fold verse foretelling what the Mashiach should do when he came. This is, also, the summary for the chapter 9 of Yeshayahu and it offers a reconciliation to the Yerushalamites after the reign of the terrible king, Ahaz.

Psalms in Its Original Majesty!

Shalom,

Thought to have been lost in time, the original tune of the Psalms as sung by the Levitical choir has now been reconstructed! Baruch HaShem. It is a long time ago the tune of the Psalms has been restored to its original majesty and I just know it this morning! I really felt ashamed for this. Haha.

The restorer is known as Suzanne Haïk-Vantoura, a very talented and precise musician composer. She notes that the Te'amim symbols are not only for accents while chanting but also for musical notation and gestures etc. This enables her to reconstruct the ancient melody of the Psalms.

This is where you can get further details:
http://www.rakkav.com/kdhinc/pages/suzanne.htm

They even included a link to download her complete work! Neat!

Published Siddur

Shalom,

I have my Siddur published through cafepress.com. It is now available in my online store and it is ready for purchase! The free edition is still here to be published though but I hope that I can have some side income for myself. Guys, if you like this site, have a look at my Siddur and if you can afford, support this blog by purchasing this inspirational Prayerbook. However, we do have to remember that we are not commanded to pray and prayers are completely voluntary. The Siddur is just a guideline and is fully inspired by Rabbinical ideas.

Think of it as a Tzedekah, I priced it at only USD10.99.

The book contains 62 pages and listed the basic liturgy we need everyday. I have included some of the blog posts as well so as to help all of you in your spiritual journey.

However, bear in mind that I am not a certified Noachide. The idea of publishing my Siddur came after I remember my struggle as a Noachide back then, when I am gasping my air out for a prayerbook.

I have included a sample page from my Siddur. This is the page for the preparation of Morning Prayers (click for a larger view).

However, this Siddur is not exhaustive as there is yet a lot of prayers to be inserted. However, this basic Siddur can be a useful guide for composing your own prayer. For Noachides, we can compose prayers to our needs. There is one specific book of Tehillim (Psalms) that I would like to use: the Artcroll Tehillim.

I hope that this could be a major funding for me to further my studies in Judaic field. Please help if you can, there is nothing to lose ;-). If you want to have a glimpse what is inside, there is a softcopy in my Google group. Everyone is welcome to join in, regardless of your religious affiliation. Come and learn together!

To enter my group, click on the Google Group link on the right hand side and if you want to purchase my Siddur, Click Here!

However, due to some issues, the siddur has been temporarily removed from the webshop. I will upload it back when we settled the issue. In the meantime, settle with the electronice version first. It is free!

Zechariah 8.22 – 8.23

Yea, many peoples and mighty nations shall come to seek HaShem of hosts in Jerusalem, and to entreat the favour of HaShem. Thus saith HaShem of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that G-d is with you. Zechariah 8.22 – 8.23

This wonderful verse foretold the time when the whole world will recognise that the Lord of Yisrael is the G-d of all. Since all Noachides keep the Torah as it was given to Yisrael, we are the remnants of the 'Righteous Gentiles' who held to the skirt of Jew and, together, sojourn with them in the path of spirituality.

However, this not always the case, such as an ideal gas will never exist, so this case will almost be a difficult one.

I personally met a Jew, whom is a not-so-good representative of world Jewry. He responded to my message in coolness and brush me off with lame excuses. I do not want to hurl any insults but I really deemed this kind of action inappropriate. Jewish should guide Gentiles in the path of spirituality and teach them as much as they can, they even have the obligation to do so (to glorifies HaShem's Name).

If I am a newly seeking Noachide and I encounter such person, what will I do? Maybe I will ditch into a nearby church and become the next Hitler.

Shalom.

When You Have Overpraised...

In the Guide for the Perplexed, Rabbi Moshe ben Maimon explains that it is a Sin to overpraise HaShem. His saying has a resounding support in the Talmud:

A certain person, reading prayers in the presence of Rabbi Chaninah, said, 'God, the Great, the valiant, and the Tremendous, the Powerful, the Strong, and the Mighty.' The Rabbi then said to him 'Have you finished all the praises of your Master?'

So what is the problem with the Rabbi? Does he dislike people from praying vigilantly to God? No! What Rabbi Chaninah means is this:

'If it is not because of the praises for God is written in the Torah and if it is not selected from the Prophets by the Men of the Great Assembly, we will not be saying all the praises,'

However, this make us further confuse, what on earth have I do wrong praising Lord Almighty?

The answer require a lot of thinking. Let's give it a parallel situation, a king that owns 600 silver coins is being praised by his subjects for having 600 bronze coins. Is this not a humiliation? The point of this situation is that, we cannot sufficiently praise HaShem and I do not even know is the word 'Praise' applicable to HaShem. However, I think it is okay since the Men of the Great (who are prophets) used the word 'Praise' in the Siddur.

The main point is this, as a man, what do we know about the Creator? We know naught because we cannot comprehend the true essence of Him. We can only feel a tiny minuscule spark from Him and no more. Subsequently, prayers that we utter everyday, if it is not written by Moshe Rabbenu, Tzaddikim, David HaMelech, Prophets, and the Men of the Great Assembly, prayer will be blasphemous as we do not know what ist he Real Essence of God is. If not for God to Reveal Himself in Horev, we will never know that God has so many 'attributes'; such as mercy and anger. What we can see is that the Torah speaks the Language of man. That's why anthropomorphic action are ascribe to God by God Himself. Who will dare to Praise Him Merciful if He Does not Say so in His Torah? Do we know the degree of 'mercy' that God Possesses with our limited mind?

So the lesson is, don't overdo with Praising, or else we will be Blaspheming God for we will never truly know how Great God Is! The True Essence of Him will never be comprehended.

While You are Out...

Many of us are familiar with the 'While you are out..." phone messages, those sticky notes that reminds you who's who called and so on. However, in real life situation will there be a "While you are out..." messages? I am talking about real life situation here and the answer is a resounding yes.

What on earth am I talking about you might asked. The issues at hand is very simple, do you have a a way to return to your Creator's "Messages" that he left for you while you are no longer mindful of Him or perhaps (G-d Forbids), you have forgotten Him.

In the generation of Noach, HaShem Has Hold the "While you are Out..." Messages long until it can pile the whole universe. In patience, HaShem Waited for those that will review his "Messages" someday but He Has Waited in vain. Only Noach favours Him and no one else and until the last moment when the rain is falling, if the people repent, G-d Would Have Stopped the rain and turn it into a rain of Blessing instead.

So what's happening actually?

G-d Did Leaves us (all of us) "while you are out..." messages. However, it is up to us whether we want to return to have a look. G-d is Always Waiting us to review the messages, Waiting for us to do Teshuvah.

So, did you view your "While You are Out..." Messages today? The sooner, the better. :-)

Patience...

Sometimes, Life require more patience than you can give. This is when the real test come. Everyday, we struggle with people who misunderstood our meaning and possibly, actually we are the one who should take the blame. Communication is the vital part of getting message across, so if the line is not clear, have you put in enough patience?

think about it.

Forgiveness

לב שִׂפְתֵי צַדִּיק, יֵדְעוּן רָצוֹן; וּפִי רְשָׁעִים, תַּהְפֻּכוֹת.

The lips of the righteous know what is acceptable; but the mouth of the wicked is all frowardness. (Proverbs 10:32)

What does this verse implies? According to the Vilna Gaon, you can implied the meaning of apology here. How many times have people been apologising but actually they do not mean it? That's a problem truly because these are those referred to as the wicked, whose mouths are filled with frowardness.

Those who are truly righteous will do what is acceptable, they apologise with their heart and the truly mean it.

So what we can do?

Easy, whenever we apologise, do it wholeheartedly. Ask yourself why have you wronged him/her. If you know what have you done, do not do it again and ask for an apology. If you incerely do not know why you have offended a person, ask him/her the reason why. If they are truly your friend, they will tell you.

Kavanah, Meditation while Praying

Few weeks back, I downloaded a program called Winkavanah. It is a freeware, I think, and it is downloadable from http://www.godaven.com. It is a very useful programme, offering a multitude of Kavanah tips and recommendations. It also enable you to evaluate your own Kavanah and offer suggestions to improve your Kavanah. Well, Kavanah is very important during Tephilot as we will not pray by rote (Praying for the sake of Praying). As Prayers can be equalised to Sacrifices, subsequently the Sages liken this situation to the Offerings of Noach after the flood.

Genesis 8.20-21 And Noah built an altar unto HaShem; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. HaShem smelled the sweet savour; and HaShem said in His heart: 'I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

Then in comparison to this text:

Malachi 1.10 Oh that there were even one among you that would shut the doors, that ye might not kindle fire on Mine altar in vain! I have no pleasure in you, saith HaShem of hosts, neither will I accept an offering at your hand.

In my previous posts, the Book of Malachi started off with HaShem's Dissatisfaction with the offerings presented in the Second Temple at that time. The priests just bring in sacrifices by rote, out of routine and a feeling of obligation rather than doing it sincerely; They lack concentration and, also, they lack sincerity. What does HaShem Said in Gen 8.20-21? HaShem Smelled the nice aroma brought by Noach - the sincerity and toil of hand from Noach Avinu - and Said that it was good. This is what HaShem wants; sincerity and concentration while offering Sacrifices.

When God is Rebuking Yisrael in Book of Malachi, HaShem is essentially Saying this:

'Where is the sweet savour that Noach once brought to me? Where is the sincerity that are supposed to be brought together with the Sacrifices?'

Then what is the relevancy of all these to our Tephilot?

The relevancy is this: as our Tephilot is liken to Sacrifices to HaShem, we must bring to HaShem the sincerity and concentration while we are praying. This is called Kavanah and a proper mindset is required when Prayers are recited. Our Sages said, at the minimum, you must realise that you are Praying in the Presence of the Almighty. If this minimum is not fulfilled, then we are not Praying but merely reading aloud.

This comes back to this: If your prayers are without sincerity and concentration, it will come into likeness to the conditions outlined in the Book of Malachi where everybody just offer sacrifices for the sake of offering sacrifices. So it is very important for us to be meditative and alert with every words we said during prayers. Meditate on each words you read, show it with your expressions, smile and frown where appropriate. This is the essence of Tephilot. May I am not wrong, Baruch HaShem.

Shalom.

Median Doctrine

Today post will be a little unique as I am focusing on Chinese Literature work. The works I am discussing here is of ultimate importance to the development of Chinese's Culture and Ethics. These works can be termed as the foundation of the Chinese Culture.

Verse 1. What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction.

The above verse is quoted from The Median Doctrine (one of the Four Books of the Chinese) and one can clearly see that this alludes to the Path of God. The first part articulates that the Bestowals of Heaven is referred to as Nature. Well, what verse in the Torah also referring to the same matter? This is none other than the first verse in the Torah, in the book of Genesis.

Genesis 1.1 In the Beginning, Created Eloqim, the Heaven and the Earth.

In a world with a Creator, Nature is 'Bestowals' from Heaven. God Creates whatever it is available now by Words and the so-called Law of Nature is basically HaShem's Hand in Work. There is no inertia to Creation and as long as God Wills it, this world exists. If HaShem Stops to Sustain this world in a just a split second, all will go into none existence. This is what the Median Doctrine termed Nature, as Nature is a continual Bestowals by HaShem.

The second part relates to 'The Path of duty'. What is the Part of Duty? It says here in the text that a lifestyle lives in accordance to Nature is termed 'The Path of duty'. What does this mean? This roughly parallels what HaShem Desires Most out of us, living in accordance to His Ways. As Nature is just a continual Blessings from above, living in accordance to the Will of God is very important. This is referred to the Duty of each man to HaShem, to Nature that He Has Created. When HaShem Created Adam and Chava, what HaShem Have in Mind? HaShem wants them to perform their duty right and Adam is portrayed as a farmer in Genesis, with the Garden of Eden flowed with all the goodness of an ideal farmland. However, things went wrong, when Adam partook of the Forbidden Fruit, all of it goes haywire and Adam, beforehand a more spiritual than a physical being, falls becoming mortal. This is not living in accordance to Nature and this is against 'The Path of duty'. This can be seen in many instances that mankind fell and fell, all because they failed to realise their responsibility to the 'Natural Law', when things suppose to be.

Then what is the third part? For us Gentiles, this is the Seven Laws and for the Jews, it is their Torah. However, regulation of the path is only possible through the Torah. There are no other authentic sources that can teach us our own Covenant other than the Jews. Instruction or Law is the one that regulates us to conform to the Path of duty, which is then live in accordance to Nature, a continual bestowal by none other than HaShem.

Again, I might be wrong so do comment if I have done something terribly wrong. Ok?

Shalom.

Through Moshe Rabbenu or Noach Avinu?

Deuteronomy 33.4 תּוֹרָה צִוָּה-לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב:

Deuteronomy 33.4 The Law (Torah) commanded to all of you by Moshe as a possession to the assemblies of Ya'aqov.

So who is given the Law? The Congregation of Ya'akov. Who is commanded to keep the Law? None other than the Children of Yisrael. However, what is said about us? What is said to Noach Avinu?

Genesis 9.9 וַאֲנִי הִנְנִי מֵקִים אֶת-בְּרִיתִי אִתְּכֶם וְאֶת-זַרְעֲכֶם אַחֲרֵיכֶם:

Genesis 9.9 And I will establish My Covenant with all of you and with all of your seeds after you.

This is what God Told Noach Avinu, He will Establish a Covenant with humanity and before Establishing the Covenant, He Commanded us concerning our Mitzvah, adding to it the Seventh Law of not eating limb from a Live animal. (Ever Min Ha Chai). This is recorded in Verse 9.1 to 9.7, we have every reason to believe that the Sixth preceeding Commandments have been Given to Adam after his fall.

Subsequently we are back to square one, do we accept the Covenant as based in the Brit with Noach Avinu, or we accept the Covenant because it is reiterated through the Torah of Moshe Rabbenu? It is quite clear that from the above verses, we should accept the Covenant based on what God Has Established with Noach Avinu. However, what does the relevancy of the Sinai Revelation here to us?

Only through the Sinai Revelation that the world will know the One True Lord is who. Prior to this, I have read that before the Torah, the Patriarchs wrote a number of scrolls, from Adam to Abraham, and these are studied by the Israelites prior to the giving of the Torah. They also possess a scroll that resembles Genesis (citation needed). However, if the Torah has not been revealed to the Jews, it will be impossible for us to have the knowledge of the One and Only God.

It is interesting to know that Shem set up a study centre about the One True God in Jerusalem. However, outreach only begins in the time of Abraham.

Back to the Question, so do we accept the Covenant through Noach Avinu or through Moshe Rabbenu?

In my personal opinion, we accept the Covenant through Noach Avinu and we get to know the Covenant nowadays through Moshe Rabbenu. The Covenant is 'renewed' in Sinai because it has been spoken off explicitly and from that time on, it has became a Written Word of God. So we accept the Covenant because it has been establish by God to Noach, as stated explicitly in the Torah by God to Moshe Rabbenu. This is because the only reliable Divine record is in the Torah. This we have to Thanks HaShem because there is only one Torah Scroll.

The Law (Torah) is not our possession and this the very reason why we accept the Covenant because it has been Established to Noach. If the scroll Written about Noach or by Noach is still found, we might be able to use it for our purpose to discover the world. No doubt that the Torah is Written mostly concerning Jews but from the Torah, we can 'construct' a whole set of teaching relevant to us Gentiles, the rest of humanity.

I have heard from somewhere (citation needed) that the Jewish people is Commanded to teach the Gentiles about their responsibility to God. This is very true because only them have such ability and resource.

Malachi 1.11, the Golden Verse

Malachi 1.11, the Golden Verse

Malachi 1:11 כִּי מִמִּזְרַח-שֶׁמֶשׁ וְעַד-מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל-מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי-גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת:

Malachi 1:11

For from the rising of the sun even unto the going down of the same, My name is great among the nations; and in every place offerings are presented unto My name, even pure oblations; for My name is great among the nations, saith HaShem of hosts.

About this verse, if all of you have been reading a passage about this in my blog previously, I explained that God's Name is glorified among the nations. What does God Saying is that the idolatrous offerings are accepted by God and His Name is honoured among the Nations. I then explained in length how God Actually Foreseen our fallen intellect and still accept our offerings. However there are Sages who disagree, their opinion is recorded in Rashi's commentary:

My Name is great among the nations Our Sages stated (Menachot 110a): For they call Him the God of the gods. Even one who has an idol knows that He is the God Who is over all of them - and everywhere they donate in My Name. Our Sages, however, explained: These are the Torah scholars who are engaged in the laws of the Temple service everywhere, and likewise, every prayer of Israel that they pray anywhere is to Me as a pure oblation. And so did Jonathan paraphrase: And every time that you do My will, I accept your prayer, and My great Name is sanctified through you, and your prayer is like a pure offering before Me. This is the explanation of the verse: Now why do you profane My Name? Is it not great among the nations? As for Me, My love and My affection are upon you wherever you pray before Me, and even in exile, [offerings are] burnt and offered up to My Name.

even pure oblations it is to Me, for through you My Name is feared among the nations. Yet you profane Me and My Name.

Then why the apparent conflict? The first part tells us that some Sages agree that idolaters' offerings are accepted by the God of gods. However, some Sages disagree and opine that this passage means that God is referring to the Jews that bring offerings in a foreign land, thus glorifying God's Name. The Sages then continue on to say that since sacrifice can't be resumed, prayers are counted as sacrifice. This is consistent with Hosea 14.3 which stated that prayers are rendered as bullock sacrifice.

However, there is a paraphrase being possible; the word “nations” (Goyim in Hebrew) can mean Gentiles as well. If read in this context (which is probable, as God is rebuking Yisrael and comparing their sacrificial rite with the Gentiles') we found a whole other meaning. Even the Sages are divided over the matter as to why God Said that His Name is glorified among the Nations.

God Spoke to Malachi around 400 BCE and at that time, the Jews have just returned from exile in Babylon. Historically, the Jews are not yet dispersed in exile and have just returned. I am not sure of this, but prior to exile, are the Jews living anywhere except the Land of Yisrael. In the nations at that time, there is no Jews or Jewish Practice whatsoever and the existence of B'nai Noach are even more questionable. However, this is exceptional at Babylon, because some Jews remain there in the diaspora.

Accordingly, we can render two meaning from the above verse:

1. For they call Him the God of the gods. Even one who has an idol knows that He is the God Who is over all of them - and everywhere they donate in My Name.

2. Our Sages, however, explained: These are the Torah scholars who are engaged in the laws of the Temple service everywhere, and likewise, every prayer of Israel that they pray anywhere is to Me as a pure oblation. And so did Jonathan paraphrase: And every time that you do My will, I accept your prayer, and My great Name is sanctified through you, and your prayer is like a pure offering before Me. This is the explanation of the verse: Now why do you profane My Name? Is it not great among the nations? As for Me, My love and My affection are upon you wherever you pray before Me, and even in exile, [offerings are] burnt and offered up to My Name.

For the word of God will have layer upon layers of meaning. As I have expounded:

'Is not My word like as fire? saith HaShem; and like a hammer that breaketh the rock in pieces.' Yirmiyahu 23:29

The first meaning is the literal meaning we can derive from God's Word as God is comparing Yisrael's Sacrifice with the Nations'. The second meaning is applicable nowadays as God is saying that the Prayers of the Jews are offered as libations and sacrifices. There is no conflict in the word of the Sages, as Malbim, Rashi, and Ibn Ezra, also, echo the same point when expounding this verse. This is even recorded in the Talmud Bavli Menachot 110a.

As usual, this is my interpretation again. This might be complete nonsense; so sorry to cause such commotion if this is wrong. However, this view of mine is also echoed by Rabbi Ariel bar Tzadok in koshertorah.com

Shalom.

Sacrifices

God Ordained Sacrifice, the Torah Prescribed it, and the Jews and Gentiles of the earlier days performed it, what's the big deal anyway?

Yesterday, when I finished praying, I was sitting on my prayer mat while studying the Bible. I remember that I was reading from Shemot (Exodus) then came a mosquito with her intent of biting me. She succeeded; feeling itchy, I struck her to eternity. Kind of evil huh?

Then it came to me, is this has anything to do with Sacrifices offered in the Temple? Perhaps is it related to the Sacrifices at all? I came to a hypothesis; this has definitely something to do with Qorbanot (Sacrifices) or a parallel exists between this incident and the Qorbanot. Then I started to investigate.

The parallel I drew so far is this: If I do not strike the mosquito, she will caused me discomfort. If I 'sacrificed' her, she will 'save' me from discomfort. His could have a lesser parallel to the Sacrifice if we view it in a superficial way, but when we really truly comprehend about Qorbanot, this is pure nonsense.

However, some Sages do allude to my idea of a scape-goat. The offerings brought for Passover, Shavuot (the Giving of the Torah), and Sukkot obliged the presenter of the Offering to observe the whole process. It also requires of the owner to put his hand on the animal's head while resting his weight on it, connecting to it as an extension of himself. Then the animal will be killed in front of the presenter. A very unsettling thing indeed, however, when we truly think of it, that animal could be you, it has whatever you have and maybe the only difference is that it does not possess a human soul.

This serves as a reminder that life and death could be just a minute or even a split second apart. This is the reason why we need Sacrificial rite. After the Sacrifice is performed, some of the blood will be put in a vessel and been placed on the altar. Certain fats are burnt on the altar and part of the meats are given to the Cohen.

What does this mean then? The analogy is as below:

Blood

Represents the animal nature of man. In Leviticus 17.11,

'For the soul of the flesh is in the blood and I have assigned it for you upon the altar to provide atonement for your souls; for it is the blood that atones for the soul.'

What God Has Said about blood, we can it from this verse:

'Only flesh with the life thereof, which is the blood thereof, shall ye not eat.' Genesis 9.4,

Why we can't eat Blood? This is because Blood is the source of life. Then why is it atoning to the Human Soul? This is because blood is the source of Life that God Wants us to bring offering to Him. Life is Given by God to any living thing. It is not our right to eat Blood as Blood is almost equivalent to the Soul He Gave everyone. Therefore God Requires of it back and in doing so, we receives atonement.

However, one shouldn't be crazy about blood sacrifice as not only blood is atoning. Blood is only one of the way; there are various other ways for obtaining forgiveness from God. Also, one is not to wantonly destroy life to take of the blood. When the animals are slaughtered for Sacrificial purpose in the Temple, they are done humanely, and as painless as possible for the animals. There is a story told of Baal Shem Tov, he reprimanded his child because he plucked off a leaf from a tree they are resting under. He then proceeds to remind his son not to do unnecessary damage to life.

Fats

Fats often represents our desire as it is almost universal that fatty piece of meat is the most tantalising. This is why it represents the desire of the human nature. Why is it burnt? This is because this signifies the elevation of desires to a level appropriate in the Eyes of God. Desire, such as appetite, and lust should be elevated to a healthy level where control is crucial.

The Flesh

The sharing of the portions of the flesh to the Cohen that helped with the sacrifice remind us that all in this world is not ours. They are God's Possession and He Desire of us to share our wealth as well as our possessions. Nothing truly 'belongs' to us.

The above scenario is typical for Holiday offerings and there are still a lot of offerings I haven't covered.

The Esoteric Value

The most appropriate of all understanding came from the esoteric interpretation of this act of Sacrifice. If God Prescribe it, it means that it must have a reason instead of blatantly fulfilling the desire of primitive man as in Pagan rites (this is, very loosely, a RAMBAM's view). The Esoteric Tradition maintains that Sacrifice does what prayer cannot: elevating your spiritual aspect as well as your physical aspect.

You partake of your Sacrifice, and it became a part of you after digestion and assimilation. Isn't this as mundane as another eating of meal? However, it has something extra in it, your act of Sacrifice has made it Holy, and it is no difference in providing you the necessary nutrient but it provides a degree of Holiness in the meal you are eating. This is how it touches your physical; the essence of the meal.

In the Temple where Sacrifice is performed, it is the portal where every transformation begins. When Offerings are brought there, it will ascend to Heaven through that place. It is where Jacob has his dream about the Angel ascending and descending a ladder to Heaven. That is the place to Heaven, a portal. This is where the transformation of the physical to spiritual once a sacrifice is offered.

The Sages told of the Sacrifices are atoning to the Angels. As they are spiritual beings, they received all this back through the transformation of the physical to spiritual. Remember the Blood? This is where it goes; when the blood are offered, its life energy goes back to God, thus providing atonement for our Soul. You have elevated an animal to the Heavenly realm too, however this is usually viewed as cruelty to normal human. I understand their view as we cannot fully comprehend what is going on.

However, one must remember that it is not truly the Blood that atones for our soul. It is the doing of the deed of offering the Blood that provides atonement for the Soul. It is one of the Commandment for the Jews to keep. One cannot consume Blood because blood is used for atoning for the Soul. Says who? Says God.

The Blood just serves as a tool to help you in focusing. If one lacks the focus needed to bring the offering, he is not atoned. Forgiveness comes from repentance, not from slaughtering someone or something. It is also possible to atone for our sin through repentance without any of this and I am talking about true atonement.

In this time, the Jews still offered 'Sacrifice'. This is according to Hosea 14.3 which says thus:

'Take with you words, and return unto HaShem; say unto Him: “Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips.”'

What is their Sacrifice? Their words of Prayer. The Jews are commanded to offer Sacrifices twice a day, once in the morning and once in the afternoon. Also, there will be a burning of leftover in the evening.

This is why they have three times of prayers nowadays. This is the basis of Noachides to pray three times a day too, corresponding to the two sacrifices and the burning of leftovers in the evening. However, we are lucky as Gentiles can offer Sacrifice wherever we want. I hope to get clarification from this, and the Laws pertaining to our Sacrifice. Any helpers?

Not just sacrifices we can offer. There are many offerings that we can offer, including Fruits and Wine. However, this is to be done on our 'altar'.

All he above concerns the Jews mostly and for us Gentiles, all this is unnecessary because we are not Commanded to offer Sacrifices to God Almighty. We are Commanded the Sheva Mitzvot, keeping them will ensure our salvation. However, we can always incorporate additional Mitzvot (Commandments) in our life to reap extra rewards if we want to.

As for my personal opinion, I studies this because I am waiting for the Third Temple to be built. When the Temple is built, Gentiles can bring the Burnt Offerings ('Olah) as a sign of submission to God. This is indeed a very spiritual deed; this is the reason I have such deep interest in clarifying this matter to Gentiles audience.

So the conclusion on the mosquito bite? Well, it just spark off all of this to be written... That's all.