We sure need encouragement in these days when the World as we know it and have experienced it seems to be cracking up all around us – like an earthquake, reshaping a continent.
We find such encouragement in a Scripture from this week’s Parashat Balaq:
“He (HaShem) does not look at evil in Jacob, and sees no perversity in Israel: G‑d, their G‑d, is with them.” (Num. 23:21)
Wow! Can this be true? Evaluated by the updated new revelationary concept that ‘Jacob’ refers to all 12 Tribes of Israel, this would therefore apply to the House of Judah (Judaism, resettled in the ‘reborn’ Land of Israel) and the still exiled but gradually re-awakening ‘House of Israel’ (10 Tribes in process of re-identifying their lost Hebraic heritage).
Can it really be that G-d ‘does not look at their evil’? Obviously, expecting them not to be evil, but, like a compassionate father, overlooking it while He is busy formulating His long awaited ‘Servant’ for the Final Redemption. (Refer to the enlightening revised understanding of this awesome opportunity for every dedicated, sincere, striving follower of Him, ‘The Servant of HaShem’ – to be read with this review in order to fully grasp the revelationary Message of this Parashah as pointed out by famous Chabad Rabbi Schneerson).
Would that those on both sides of this sadly divided family of Israel (basically Judaism and Torah restoring 10-Israel being resurrected and brought to Torah restoration) would believe this of each other rather than persist in discrediting each other. The re-awakening Ten Tribers (from a 2000 year Christian culture) regard Jews and Judaism as a man-made Faith. Jews again, see Torah-restoring Hebraic Restorers who are exiting Christianity and progressively turning to Judaism, as deceived pagan idolaters posing a threat to Judaism with their ‘defiling’ of Torah through their restorative observance of Torah practices as they rediscover it.
This realization of the awesome statement in our Parashah by both sides would open the doors for accepting each other rather than criticizing and condemning each other. We both fall far short from HaShem’s expectations – especially as to our failure to reconcile with each other.
Chabad Rebbe Schneerson (ref. www.chabad.org/kabbalah/article_cdo/aid/2240549/jewish/Between-Jacob-and-Israel.htm) interpreted it as follows:
The descendants of Jacob have the potential to reorient the animal concerns of their consciousness (their animal “soul”) toward Divinity. They thus transform the animal soul into a positive force in their lives, harnessing its raw power to pursue its interests in the service of their higher Divine consciousness (the “Divine soul”).
This confirms our conclusion in our study of ‘The Servant of HaShem’ that at the conclusion of this dispensation, at the Final Redemption, those individuals who will have succeeded in being transformed into this ‘Servant’ Body, His ‘Light unto the nations’, will be imbued in full measure with the Spirit of HaShem. This is repeatedly defined in Jer. 3:16 ; Jer. 31:31; Ezek. 37:26 ; Ezek. 11:19; Ezek. 36:27; Ezek. 34:24; Ezek. 39:29. This will turn them into ‘Living Torahs’, into a Living Temple of HaShem, in which He desires to dwell amongst His People – could it be that they would be turned into ‘God Himself’?
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Rabbi Schneerson continues to explain that this transformation to Divinity is certainly not easy. It is the Divine soul (portion) within this person which effects this transformation. Since G‑d is omnipotent and lives within His People (to greater or lesser extent as the believer transforms). In this way the believer, possessing a spark of Divine consciousness within, utilizes the power to overcome the down-sliding entropy of the animal soul.
It is the final ending up of this process which we are pursuing in these studies.
KOL HATOR COMMENT
Whatever you conclude of this audacious consideration, be aware of the awesome responsibility that the reality of such a possibility places on us as individual and communal followers of the G-d of Israel. Perhaps, because of the impossibility of conforming fully or even worthily to His perfect Image, we are so dependent on His acceptance of our shortfalls. Woe on those who will take a short cut and misusing that Mercy of Him by deliberately laying slack on conformance. Underlying the comforting Message of this Parashah is the certainty that He knows the intentions of our hearts and rewards us accordingly. No way of kidding Him.
What this Message does present us with is encouragement that our attempts shall certainly not be in vain, however weak these may be.
Ref. ‘The Servant of HaShem’ – showing from the perspective of the concluding Final Redemption, how indeed, the overcomers may become ‘G-d’ Himself – perfected in His Image.
More about Parashat Balak
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