Thursday, October 6, 2016

Second Baltimore Class



From top left: Nathaniel Davis, Rabbi Oliver, David Kinzer, Sonja Kinzer, NesChaya Davis, LaKeshia Davis
Second row: Batya Davis, Nina Kinzer, Nechamah Davis, Efrayim Davis


On September 20, we held our second class. In the most recent Noahide class, we discussed the three different forms of kindness that Avraham showed, and that we should emulate. 

Kindness…
-with one’s body—by doing favors for others using one’s body
-with one’s money (pretty straightforward)
-with one’s soul, by sharing spiritual guidance and personal advice to those with less wisdom and experience

Everyone should be kind with whatever they have to share, and not downplay the importance of their individual abilities to contribute to society. Some might imagine that since wisdom and advice are not tangible, sharing them does not constitute true kindness. However, in reality these intangibles can sometimes be of even greater assistance than money. Conversely, those who have money to share with the needy should surely not suffice with giving them advice. And sometimes people need neither money nor advice, but specifically physical assistance.

We also discussed the importance of integrity and fear of G–d when dispensing advice. When one person approaches another for advice, he is at that person’s mercy. He trusts him to give him advice that is in his own best interests. But if the giver of advice has a personal interest in the matter, he is unfit to give advice. His advice will be colored by his desire to derive personal gain, and he may even be tempted to knowingly give bad advice because he imagines that doing so is in his own best interest. (However, if the giver of advice makes a “full disclosure” of his personal stake in the matter, then there is no deception and so he may give advice.)

Thus, the challenge is to overcome the temptation to give bad advice and then claim that one “meant well,” knowing that no other mortal can know one’s thoughts. The key to withstanding this test is being G–d-fearing. In this connection, the Torah warns us “you shall fear your G–d,” for only when the person’s character is permeated with fear of G–d Who knows his hidden thoughts will he be protected from this temptation.

Thursday, July 21, 2016

Our First Baltimore Noahide Class!


From top left: David Kinzer, Sonja Kinzer, NesChaya Davis,
LaKeshia Davis, Nathaniel Davis, Rabbi Y. Oliver
Second row: Sarah Henson, Nechamah Davis, Sarah's daughter Talia, Efrayim Davis
Bottom row: Nina Kinzer, Batya Davis


With great joy, I wish to announce a momentous occasion: The beginning of a new Noahide class in Baltimore. Our class met for the first time, thanks to gracious hosts Nathaniel and LaKeshia Davis. Also, it was another first for me in that I had the privilege of teaching children as part of a Noahide class (several of whom asked great questions and displayed their knowledge of the narratives in Genesis). Attending were Nathaniel and Lakeshia and their children; David and Sonja Kinzer and their daughter; and Sara and her daughter.

We concluded the meeting with a group prayer for G-d's guidance in general, for success in the continuation of the Noahide class in particular, and for His blessings for safety, good health, and material prosperity for all, after which everyone responded "amen".

Below is a summary of the class.

Testing our Hearts

After an overview of this week's Torah portion, Balak, we discussed G-d's words to the gentile prophet Bilam (Balaam), "Who are these men with you?"[1]

Why did G-d open His words in this way? Of course He knew who the men were!

G-d wanted to enter into conversation with Bilam in a gentle manner, so as not to overwhelm him. We find two earlier examples of this approach. First, G-d's "question" to Adam, "Where are you?"[2] and second, G-d's "question" to Kayin (Cain), asking him "where is your brother, Hevel (Abel)?"[3]

However, Rashi explains that in this instance, G-d's wording was also intended to test Bilam. Bilam's hatred of the Jewish people was so intense that he was willing to seize on any word of G-d that might indicate that his craving could be fulfilled. So G-d used purposely ambiguous language, and Bilam, who chose to follow his wicked heart, chose to interpret G-d's words literally. Bilam concluded that in fact, G-d didn't know who the messengers were, because He is sometimes fuzzy on what's going on in this world. And if G-d is sometimes not paying attention, then even though G-d would, in the following verses, forbid Bilam from cursing the Jewish people, Bilam concluded that he would find an opportunity to curse them anyway, when G-d would be "preoccupied" and hence fail to notice Bilam's actions.

Had Bilam chosen wisely, he would have realized that G-d only used that expression in order to enter into conversation with him in a gentle manner. Instead, Bilam chose to misinterpret G-d's words in a way that he imagined supported his sinful desires.

So in addition to the obvious lesson here about G-d's omnipotence, omniscience, and providence, this comment of Rashi also teaches us that G-d tests man in how he relates to G-d. Perhaps we can extrapolate this further and suggest that not only does G-d test man to see how he will approach G-d's Word, but also in how he will approach events in his life and events in the world, which are ultimately also from G-d. Will the person interpret all these things in a way that strengthens him in his faith and therefore leads him down a righteous path, or will he choose to follow the sinful desires of his heart and interpret all these things in a way that rationalizes his going down a path of sin?

The choice is his.

_______________
[1] Numbers 22:9.
[2] Genesis 3:9.
[3] Ibid. 4:9.

Thursday, January 28, 2010

Recent Noahide class down under

I recently visited Australia briefly, and Alexei helped organise a Noahide class, like in times of old. At the class we discussed various topics, including the need for fear of punishment, the differences between the animal soul and the intellectual soul, and coping with personal suffering. Thanks to Josie and Peter for coming on short notice, and thanks especially to Alexei for making it happen!

From left to right: Josie, Alexei, Peter, me.

Tuesday, February 3, 2009

more old pictures

Here is a picture from a class of 2004. Left to right are: Ivan, Steven, Peter, me, Shula, Alexei, and Ducia (who has since converted and goes by the name of Devorah).

Monday, November 17, 2008

More pictures

Here are some more pictures of old Noahide classes in Australia (circa 2006).





old pictures

Here are some pictures of old Noahide classes in Australia (circa 2006).








Thursday, September 11, 2008

I've moved, but classes will go on

Hi, I am sad to say that since I have moved to America, I have not been giving the classes in Melbourne, Australia, nor has anyone else. The good news is that classes will be starting again soon by my successor, Dovid Tsap. Anyone who wishes to attend classes in my former city of residence is invited to contact him: dovidtsap@gmail.com for more information. May G-d bless you.

Friday, August 17, 2007

Body and soul



In the class of Monday, 13 August, Alexey, Jason, and Brigitte attended.

We discussed the concept of the parallel between G-d and the world and the soul and the body.

Thursday, July 26, 2007

Intermarriage



In the class of Tuesday, 24 July Adam Okienko (pictured, right) attended, and we welcomed Don Marks (pictured, left) for the first time.

Among other things, we discussed the concept of intermarriage between Jews and non-Jews, and the concept that Jewish descent is matrilinial only. These concepts are found in the verse: "When the L-rd your G-d brings you to the land that you will inherit, many nations will fall away before you; the Hittites, the Girgashites, the Amorites, the Canaanites, the Prizites,the Hivites and the Jebusites ... And you shall not marry with them; do not give your daughters to his sons and do not take his daughters for your sons. For he will turn your son away from me and they will worship other gods ... " (Deuteronomy 7:1-5)

The Talmud (Kiddushin, 68b) points out that the verse only seems to be concerned that the son of the Jewish woman will be turned away, "for he (the non-Jew) will turn your son (from a Jewess) away." It does not seem to be concerned that "she (the non-Jew) will turn your son (from a non-Jewess) away." The implication is that the son of the Jewish woman and non-Jewish man is still considered "your son," the son of the Jewish grandfather. But in the case of a gentile woman married to a Jewish man, the child is not considered "your son," i.e., he is not recognised as Jewish, and thus we are not warned about the grandchild.

This demonstrates that intermarriage is spiritually detrimental for both Jews and non-Jews. But why will a non-Jewish father necessarily lead his Jewish son astray, if he is an otherwise decent person? This cannot be a condemnation of non-Jews, G-d forbid, for they are beloved by G-d (Ethics of Our Fathers, 3:14) as they were created in G-d's image (Genesis, 9:6) to serve Him.

Rather, this combination cannot work since G-d set up the universe such that the Jew and non-Jew are not supposed to mix in this way. This can be understood from chemistry, where we find that certain substances are harmless and even useful on their own, or when mixed with other substances, but are lethal when mixed with each other.

The same principle holds true in human relationships. A woman could well be a wonderful person, but if she is married to one man, she must not engage in relations with another, and if she does, she does terrible spiritual harm to them both. Similarly, the Torah is telling us that intermarriage is harmful not only for the Jew involved, but also for the non-Jew, for the explosive "chemistry" brings out the worst in them.

Indeed, this relationship is so contrary to the spiritual makeup of mankind that according to Jewish law, the very word intermarriage is a misnomer. There is no intermarriage because a Jew and a non-Jew simply cannot unite. Thus, no matter how committed they are to their relationship, it cannot be called a marriage, and no divorce is required for them to end it.

Sunday, July 22, 2007

24/7 surveillance


In the class of Monday, 16 July, Brigitte, Peter, Jason, and Alexey (pictured above) attended. We discussed the concept that G-d is always watching us.

How can a person sin, if he knows that it is against G-d’s will? It is simple. He convinces himself, whether consciously or subconsciously, that he can “get away with it,” and that “no one will know.” As for G-d, he “tunes out” of G-d’s presence.

As the Talmud puts it, “Gaze upon three things and you will not come into the grip of sin. Know what is above you: a watchful Eye, an attentive Ear, and all your deeds are recorded in a Book.” (Ethics of the Fathers 2:1)

The Talmud is saying that morality depends upon the recognition that G-d is always observing all our actions, our words, and even our thoughts. It should be noted that it is insufficient to be aware of this concept intellectually; for this truth to have its full impact on the person, his entire consciousness must be permeated with it. Thus the Talmud speaks of gazing, i.e., meditating intently upon this concept. This is the concept of prayer (with G-d’s help, I will elaborate on this concept in future classes).

Conversely, the less we are aware of G-d, the easier it becomes to sin.

The Talmud mentions a Book. What is this Book? The rabbinic commentaries explain that all our deeds are recorded in the heavenly Book of Remembrance. G-d refers to this Book in deciding each person’s blessings for the entire coming year on Rosh Hashanah, the Jewish New Year, which is in fact the Day of Judgement for all mankind.

To explain this further, I will preface with a story. The Talmud (Berachos, 28b) relates how the disciples of the great sage, Rabbi Yochanan ben Zakkai, came to visit him as he lay on his deathbed. The disciples asked their teacher to bless them. He responded, “May it be the will of G-d that the fear of Heaven be upon you like the fear of flesh and blood.” Astonished, they inquired, “Is that it?” In other words, should not their fear of G-d be greater than that of man? Rabbi Yochanan replied, “If only that were so! When a person commits a transgression [in private], he says [to himself] ‘let no one see me.’”

Thus, human nature—even that of the spiritually advanced students of Rabbi Yochanan, never mind ordinary people like us—is that embarrassment from man is more likely to deter from sinning publicly than embarrassment from G-d will deter from sinning in private.

This stems from the fact that once our souls became vested in bodies, the physical world became our immediate reality. Thus, although we can recognise intellectually that G-d must exist and that He is the true reality, until the Moshiach arrives this reality will always be abstract and distant from us, and will never be as real as the existence of other people. Thus, Rabbi Yochanan blessed his students that their fear of sin should equal their fear of man.

For this reason our spiritual health demands that we remind ourselves of G-d’s constant presence. Moreover, we should make a point of doing so regularly.

This can be compared to physical health: The body requires regular nourishment, and no normal person will say, “I ate yesterday, so I need not eat today.” Barring an emergency, one should not even skip a meal once.

Similarly, for our spiritual health we need a regular reminder that G-d is watching. This is accomplished through regular prayer. But this must be supplemented with regular Torah study, to keep us freshly updated on what G-d wants of us. Finally, to bring merit and blessing, one's spiritual dose should be completed with an act of charity.

Likewise, it is insufficient to engage in these activities several times a year, monthly, or even weekly. We must do so daily, and not "skip a meal" even once. Moreover, we should encourage others to do likewise.

Tuesday, July 10, 2007

How can evil exist?











In the class of Monday, July 10, 2007, Peter and Jason attended. We also welcomed Professor Arnold Loewy, my father-in-law, who is currently visiting from America, who sat in on the class.

We discussed the age-old question: how can evil emanate from an All-Good Creator?

Wednesday, July 4, 2007

The Three Weeks










In the class of Monday, July 2, 2007, Alexey, Peter, Jason, and Adam attended.

We discussed the lessons of "The Three Weeks." This is a period of mourning starting from the Jewish date of the 17th of Tammuz.

On this day Moses descended from Mount Sinai and, upon seeing the Golden Calf, broke the first set of Tablets carrying the Ten Commandments. (Exodus, 32:19; Talmud, Ta'anis, 28b) The priests in the First Temple stopped offering the daily sacrifice (ibid.) due to the shortage of sheep during the siege by Nebuchadnezzar and the Babylonian forces, and the walls of Jerusalem were breached after many months of siege in the following year 3184 (586 BCE). Titus of Rome also breached the walls of Jerusalem on this day in 3760 (70 CE). And the list goes on ...

This period continues until the 9th of Av, which is the saddest day in the Jewish calendar, when the two Holy Temples were destroyed. Many other tragic events also occurred in this general time, most recently the mass expulsion of Jews from their land and homes in the Gaza Strip and North Samaria in 2005, and the Second Lebanon War of 2006.

Thus, this is a serious time designated for introspection and repentance.

In a broader sense, this highlights the general principle that the Torah lays a strong emphasis on the deeper significance of time. Each day seems the same as the previous one, but in fact, every day has its own unique spiritual character. This is reflected in the various holidays throughout the year. Each holiday has its own special moral, not found in the other holidays. Similarly, there are "lucky" times and "unlucky" times. The three weeks and the month of Av in general are regarded as an "unlucky" time. This is expressed in the Talmudic dictum, "Good things come to pass on an auspicious day, and bad things on an inauspicious day." (Talmud, Erchin, 11b)

The Holy Temple served as a beacon of spirituality and G-dliness for all mankind: The Holy Land is the source of spiritual life-force of the entire universe. Jerusalem is the source of the spiritual life-force of the Holy Land. The Temple Mount, and especially the site of the Holy of Holies, is the ultimate focal point of all.

Thus, by serving G-d in the Holy Temple, the Jewish people, in their role as "a Kingdom of priests and a holy nation," (Exodus 19:6) drew holiness and blessing down into the entire universe, and for all the gentile nations (who were also welcome to come and offer sacrifices to the One G-d in the Holy Temple, provided that the offerings were unblemished). Indeed, the Medrash states, "Were the nations of the world to know how beneficial the Holy Temple is for them, they would surround it with encampments of troops to protect it." (Numbers Rabba, 1:3)

Thus, the destruction of the Holy Temple, and the exile of the Jewish people, the priests of mankind from their G-d-given Land is a universal tragedy, and should be mourned by all. Of this it is written, "He who mourns for Jerusalem merits to see its rejoicing." (Talmud, Ta'anis, 30b) May it be speedily rebuilt by the Jewish Messiah (in Hebrew, the Moshiach) and may we all—Jew and non-Jew alike—merit to offer sacrifices in it again!

Tuesday, June 26, 2007

Humility


On Monday, June 25, in the Noahide class Alexey, Brigitte, Peter, and Michael attended, and we welcomed back Adam (Okeinko).

We discussed the concept of humility on many levels:

1. Not showing off one's talents and virtues to others, and even making an effort to hide these talents, unless circumstances necessitate revealing these qualities.

2. Feeling humble despite one's talents, out of an awareness of one's shortcomings.

3. Feeling humble out of awareness that one's talents are only a gift from Above, like an inheritance; it is thus illogical to pride oneself on them.

4. Just as it is necessary to know one's faults so they can be corrected, so should one know one's good qualities, so one can use them to the maximum to benefit society and thus realise the purpose for which these talents were granted to the person. The thought that one has wasted or even not maximised one's talents can evoke a feeling of humility.

4. Feeling humble out of awareness that if another person had been granted my talents and upbringing, he might well have exerted more effort than I, and accomplished much more.

5. Feeling that one is no different from a lowly criminal by thinking, "For him to overcome his temptations and pull himself out of his immoral lifestyle, he would need to exert tremendous effort. If I am not exerting the same amount of effort to do what the Creator demands of me--good deeds--then in a sense, I am no better than him!"

6. Feeling even lower than a lowly criminal by thinking, "His unworthy natural character traits and poor upbringing mean that he has little appreciation of the need to live decently. Hence it is more understandable that he fails to exert the tremendous effort necessary to pull himself out of his degenerate lifestyle. I, on the other hand, know very well the value of good deeds. Thus, if I fail to exert myself with tremendous effort to perform good deeds, I am even worse than him!

Chassidic philosophy, however, elevates the concept of humility into another league altogether. This is related to the concept of divine unity, which is expressed in the verse, "Hear O Israel, G-d is our L-rd, G-d is One." (Deut., 6:4) This is commonly understood to indicate that there is no deity other than Hashem (G-d). However, according to the emphasis of the Ba'al Shem Tov, founder of Chassidic philosophy, not only is Hashem the only deity, He is also the only true Existence in the universe, the only true reality. This is the implication of the verse, "There is nothing else (other than Him)." (ibid., 4:35)

Thus, our perception of ourselves and the world around us as forces independent of G-d is in fact incorrect. The awareness that our very sense of existence is a contradiction to the true divine reality can bring us to a sense of humility on a level far deeper than any of the levels described above, for they all relate only to preventing arrogance from one's talents, and take for granted the person's basic sense of his existence.

Divine appreciation should lead to good deeds

On 18 June we discussed further the concept of appreciating G-d through studying the complexity within nature. By studying G-d's handiwork we learn about Him, just as a painting brings us knowledge of the painter. The more complexity one sees, the greater is this appreciation. However, one should make sure to apply the conclusion of this meditation to oneself, and consider to oneself: "If G-d created everything else to serve a purpose, then I too have a purpose that I must fulfill: to do good deeds and contribute to society."

Alexey, Brigitte, and Jason came, and we welcomed Margaret and Frankie.

Sunday, June 10, 2007

Appreciating the Creator in nature



In the Monotheism Centre Class last week Brigitte, Alexei, and Peter came, who again brought along his friend, Michael. We welcomed Jason again.

We discussed the Torah perspective on the tremendous complexity of G-d’s universe, and how we have an obligation to study the complexities of the creation (and share this knowledge with others) in order to know the Creator and truly appreciate His beauty and His blessings.

The main thing when studying the beauty of nature is to constantly remind oneself that it is a divine expression and gift. He who forgets this misses the point completely, no matter how great his grasp of the wonders of nature. This can be compared to a wife who appreciates the beauty and value of the diamond gift her husband gave her, but becomes egotistically engrossed in the gift and forgets about the husband. The whole purpose of the gift and of comprehending its value is to draw the husband closer to the wife. Thus, if this goal is not achieved, the gift is worthless. Thus, the child who thanks G-d for a tasty lolly is spiritually higher than the professor of science who chooses to be an atheist.

We also discussed the concept that the tremendous multiplicity in nature points to G-d’s omnipotence; He’s not compelled to create the universe in any particular way. Rather, the fact that He created it as He did was purely because He so chose.

Friday, June 8, 2007

Welcome!

Hi! My name is Rabbi Yehoishophot Oliver, and I'm an Orthodox Jewish Rabbi. Welcome to this blog for my classes, which are Australia's first regular classes devoted to disseminating the Universal Principles of Torah to all mankind, also known as the Laws of Noah. I am based in Melbourne.

In this blog I hope to report upon the latest classes. We've been holding classes for several years now, but in a low-key fashion. However, in order to bring more people to join in and emulate these activities, more publicity is needed--and that's the purpose of this blog.

Ultimately my hope is that from these modest beginnings this will grow into a thriving centre of ethical and spiritual growth for all, where the rich, nay, neverendingly profound but universally relevant teachings of the Torah will be disseminated to as many people as possible, all with the goal of preparing the world for the imminent arrival of the Moshiach, the Jewish Messiah.




















Here is a picture of last week's class, on Monday 28 May 2007. Old-timers Alexei and Peter attended, and we welcomed Brigitte again. For the first time Gena brought along his friend, Wha, and for the first time Peter brought along his friend, Michael.

We discussed the Torah perspective on the reasons that we sometimes fail to recognise G-d's blessings and thank Him for them:

1. overinvolvement with material acquisition, which prevents one from enjoying the blessings one already has;

2. the consistency of the blessings over a lengthy period brings us to take them for granted;

3. a sense of estrangement from G-d due to a lack of deeper comprehension of the purpose of suffering:

3a. as a means to bring one to revealed blessing;

3b. to elevate the person by testing him (to see whether he will remain loyally devoted to G-d despite the suffering), so he will receive more reward in the world to come;

3b. to cleanse him of his sins, so he will receive his punishment in this world and his reward in the next, which is the scenario that G-d prefers for the righteous, rather than the reverse, which G-d prefers for the wicked.