A Light Unto The Nations

[MJB12741]

Turns out, it is literally true!


1.The instruction manual or Western Civilization is the Bible. And it was used, specifically by America’s Founders, as the basis for our Constitution. Due to the influence of Karl Marx’s religion, you probably didn’t find that fact in government school.

2. The Bible offers the tiny nation of Israel as the model for many of our beliefs, and that is the meaning of the title above.

“Light to the nations (Hebrew: אור לגויים‎, romanized: Or la'Goyim; also "light of the nations", "light of all nations", "light for all nations") is a term originated from the prophet Isaiah which is understood by some to express the universal designation of the Israelites as mentors for spiritual and moral guidance for the entire world.” Wikipedia.




3. It is not just or Western folks. I found the universality represented in this article:

"How the Talmud Became a Best-Seller in South Korea

About an hour’s drive north of Seoul, in the Gwangju Mountains, nearly fifty South Korean children pore over a book. The text is an unlikely choice: the Talmud, the fifteen-hundred-year-old book of Jewish laws. The students are not Jewish, nor are their teachers, and they have no interest in converting. Most have never met a Jew before. But, according to the founder of their school, the students enrolled with the goal of receiving a “Jewish education” in addition to a Korean one.

...their teacher, Park Hyunjun, was explaining that Jews pray wearing two small black boxes, known as tefillin, to help them remember God’s word. He used the Hebrew words shel rosh (“on the head”) and shel yad (“on the arm”) to describe where the boxes are worn. Inside these boxes, he said, was parchment that contained verses from one of the holiest Jewish prayers, the Shema, which Jews recite daily. As the room filled with murmurings of the Shema in Korean, the dean of the school leaned over to me and said that the students recited the prayer daily, too, “with the goal of memorizing it.”
The reverend’s thesis is that the Jews have thrived for so many years because of certain educational and cultural practices, and that such benefits can be unlocked for Christians if those practices are taught to their children.

Outside, over bulgogi, Park Hyunjun laid out the goals behind his curriculum. “I would like to make our students to be people of God and to have charity just like Jewish people,”.....
How the Talmud Became a Best-Seller in South Korea




3. And now, from the South Pacific: “Despite what anti-Zionist ideologues might assume, the Jews of Israel are an inspiration for many Māori
Though I am Māori, I have for many years worked in and around Jewish issues—the memory of the Holocaust, advocacy for Zionism, and fighting antisemitism. But it is only in more recent years that I have become increasingly aware of the parallels that exist between my own claim to indigeneity and that of Jews to the land of Israel.” A Light for the Indigenous Nations


The author cites similarities between his Maori people, and the Jewish people, in claiming indigeneity in each of their lands.

The Maori as a sort of ‘Zionists.’

A most beautiful & intelligent post. Tēnā koe.

 

[PoliticalChic]

A most beautiful & intelligent post. Tēnā koe.

매우 감사합니다

 

[rylah]

Message to Muslims | Jordan B Peterson ​

In the aftermath of the Abraham Accords, Dr Jordan B Peterson suggests that the Muslim community can set a historical example by reaching across the aisle and making contact with whom they regard as "the enemy."

 

[rylah]

The Noahide Revolution - Universal Thought and Introspection

 

[rylah]

בס"ד ​

What is the validity of Democratic elections according to the Torah?
The value of minority opinion against "to lean after the majority"

Lesson by Rabbi Cherki in the Meir Institute,
on the answer written by Rabbi Kook Z"L regarding the question of
proportional and majority elections, to the President of Czechoslovakia.

(Translations B"H next week)

 

[rylah]

Beni Noah feed Gujarat | World Noahide Center

 

[rylah]

Ask Noah interview: Government integrity and the Noahide commandment for righteous laws and courts​

On June 2, 20’22, Dr. Michael Schulman – Director of Ask Noah International (Asknoah.org) – was interviewed by Dr. Sarah Sun Liew, a candidate in California's primary election for U.S. Senator. In this segment, he explains that integrity in all levels of government is an obligation within the Noahide commandment for righteous laws and courts.

 

[rylah]

 

[MJB12741]

매우 감사합니다

My pleasure. Well deserved.

 

[MJB12741]

A Light for the Indigenous Nations

Despite what anti-Zionist ideologues might assume, the Jews of Israel are an inspiration for many Māori

www.tabletmag.com

 

[MJB12741]

Actually. Israrel is an inspiration to the entire world with their endless contributions including these.

Science | AAAS

www.science.org

 

[rylah]

Noahide Conference - laughter in this world and in the world to come

Transformation between seriousness in prayer and joy studying Torah

First of all Prague is a beautiful place, I've returned from there this week, yesterday returned to the country from Prague, a beautiful place. And it's the splendor of the world of the nation of Israel at the time of exile. As to say, it's the splendor of a dead world. But worth seeing, it's very impressing, the main place there - the burial service (the cemetery).

That is the most splendid place, there, in Prague, the burial service is 600 years old, it's not negligible!

It already says a lot.

Meaning that prophet Yehezkel was right, that the nation of Israel in exile are dry bones.

But there's something alive.
What is alive, there, is the curiosity of the nations of the world in the teaching of Israel. Or more precisely, what Judaism has to say to them?

And there was held a big conference, with the participation of important rabbis from allover Europe, and gentiles coming from allover Europe to learn what they have to do according to Torah.

And this is a meaningful thing. They've gathered a lot of energies there, we should be attentive to the issue.

Maybe I should remind a thing Rabbi Yehudah Ashcenazi (Manitou) said, it is said in Gmara (Brachot 31): "Said Rabbi Yohanan according to Rabbi Shim'on Ben Yohay", "it is forbidden for a human to fill his mouth with laughter in this world", "that it's said "then will fill our mouths with laughter", when? "When they say among the nations great did HaShem to these".

Therefore, it's forbidden to fill one's mouth with laughter in this world, as long as the gentiles don't say "great did HaShem".

Now, "it was said of Reish Lakish, that never filled his mouth with laughter in this world, for hearing her from Rabbi Yohanan his Rabbi." Since he heard from his Rabbi, Rabbi Yohanan that it was forbidden to fill one’s mouth with laughter in this world, so he didn't in this world.

Here's a redundant expression, in this world. It's clear that if he didn't fill his mouth with laughter, it was in this world.

Rabbi Ashcenazi says, there are 2 situations of the human in this world. When one is praying, one is in this world.

When the human is studying Torah, one is in the world to come. The Gmara says clearly - the life of this world is Torah, an hourly life (living for the moment) is prayer.

So when didn't he laugh?
He didn't laugh during prayer, for in prayer one has to be serious, heavy headed., But when studied Torah, of course he filled his mouth with laughter, for Torah speaks of an ideal world.

But until when is all that?
Until the nations say "great has HaShem did to these". As to say, during the entire history we had no problem to pray, we were crying. The central prayer place, the place of crying - The Wailing Wall, and when learning Torah - satisfied.

But now, everyone meet on Tish'ah B'Av at the Western Wall..."Hey, excuse me, I can't say Shalom because it's Tiashah B'Av today", "but how's the feeling?" etc.

Satisfied, a happening, meaning we're not in this world anymore. Our prayers have been answered. But what then becomes serious?
That that nations begin saying "great has HaShem did to these", and they want to know what we have to say to them.

Then, suddenly the study becomes serious, Rabbi Ashcnazi says - because we have to give them answers to questions.

And we the Jews, are required to go out of the Daf Yomi (International Daily Talmud Page Study) as a personal pleasure, to saying to the nations of the world what we have to say to them.

To remind a specific point raised at the conference - Judaism is nationality for the Jews, and it’s a religion for the gentiles. Since we've returned to being a national-state entity, so the gentiles become religious.

Student: May I ask?
R. Cherki: Yes, what is the question sir?
Student: What has changed about prayer?

R. Cherki: Our prayer is happier. Today, prayer is a happy thing, much more than in the past.
Student: What has changed?
R. Cherki: What has changed? That "In HaShem returning the return of Zion" that "we were as dreaming", and "then they'll say among the nations geart has HaShem with these".

The nations feel it first, eventually also the Jews.
They hear what the nations said today,"didn't you hear what the nations said today? The nations said "great has HaShem did with these", then "ah, really?? "Great has HaShem did with us!".

Meaning, also the Jews agree to rejoice about returning to Zion. Eventually also the religious folks will agree to that, and eventually even the rabbis will agree to that.

This is about Prague.

It's "A song I've dreamt..." well, never mind.





(Comment)

For those looking around
at the pace of things...

An update long due.

 

[rylah]

Is the nation of Israel a light unto nations?

'In This Time' with Rabbi Oury Cherki

(part 1)

A journalist from France, very successful one, came to me asking to convert, and I've told him not to do that, I've convinced him, told him "your wife doesn't agree, so why should you?". And he said "look, I go around Jerusalem and see great lights, ho don't the gentiles see it? he asked me. I wanted to test his reaction - "what are you talking about ,there's great hate towards us!"..."what hate? Hate is a thing that passes, when hatred passes they see the light here". Now I think when there's real light, it seeps and penetrates. Because messages work even when You don't say them out loud, if they're true they persist.

And deffinately there's a common Israeli mistake, thinking that to accept international sympathy we need to demonstrate we're exactly like them, "we have a tourist city, Jerusalem. We have an exciting night-life city, Tel Aviv, wonderful views and beaches, and we're also Liberals like You" etc. We think we'll be accepted through that,

but they say "no, no, you're out of order"...

Introduction

Shalom to You, we're again in our podcast 'Hazman Hazeh' (This Time), in which we examine actual events happening right now, this time, but through the glasses of the sources, the Bible, the Midrashim of sages, the Book of Zohar.

Today we want to talk about the increasing international criticism of Israel, the worn out of relations with the US in context of what is happening here, and ask, are we in any way a light unto nations? Were we every a light unto nations?

My guest deals with this subject a lot,HaRav Oury Cherki, the rabbi of Beit Yehudah community,
the founder of Brit 'Olam (Noahide World Center). Shalom to Rabbi Cherki...

R. Cherki: Shalom to You, all the viewers and listeners...

L. Regev: Yes, thanks for reminding, we also have a version that can be listened to.
Where does this phrase "light unto nations" come from?


Universal purpose of Israel, and the Collective Unconscious

R. Cherki: "Light unto nations"? This, I'd say, very ancient. Already in the Book Yish'ayahu "and I have given You to a covenant of a people, a light unto nations", meaning it's sort of a purpose, that the nation with which G-d has made a covenant, is also a light unto nations, fulfilling a universal purpose. Truly the universal ideas in Judaism, didn't start later, rather at the very beginning of the formation of the nation. It was said to Avraham Avinu "And in You shall be blessed all the families of earth".

L. Regev: "And in You shall be blessed all the families of earth", it's means that Avraham, he knows that he's the forefather of the Jewish nation, the Hebrew nation, but with that is he supposed to bring sort of blessing to all the nations of the world?

R. Cherki: He comes to serve.

L. Regev: Serve?

R. Cherki: Yes, "kingdom of priests and a holy nation", priests are the servants of the nation. And there's a priestly nation, which fulfills the function of service for the entire humanity. And the expression "blessed in" (N'ivrechu) should be understood in its agricultural meaning of "layering" (Havrachah), as in connection. Like when You bend a branch over and cover it with earth for new roots, so there's something coming to connect the (differences of) various nations. There's a great division in humanity, this division can be a blessing, but it also involves conflicts, and the nation of Israel has a purpose to make this connection between different identities.


The morality of Israel, as an accusation against the history of the West

L. Regev: HaRav Cherki, where is this happening in reality, in the Israel of today 2023? There's so much criticism of us, from European states, which has been for years because of our holding Judea and Samaria. Our biggest friend, the US, gives very harsh criticism -it doesn't seem we make connections between the nations, it looks like we distance ourselves from the nations and our historic purpose.

R. Cherki: Indeed, that's the point, it's happening specifically today. We need to understand that the international criticism of Israel is beyond any criticism of any other country. Probably because there's sort of expectation, hidden, in the overall human culture, in its collective unconscious of the world, an expectation for a message from Zion.

This message is an expectation, but also a threat in some place. If we look at what happened along the long period of exile, the Jews have projected sort of hidden criticism of the nations, said "You manage the world with violence, immorally etc.", and we can say it didn't bother nations so much, for a simple reason, "You dwell in the Ghetto, You can talk, You don't manage the world, You don't have a state. If You were like us, governing a state, You're evil as we are".

L. Regev: Had You a state, You'd do cruel things with an army, meanwhile You don't have a state, You don't need any of that.

R. Cherki: Exactly, now after thousands of years, eventually the Jewish nation returns to the international stage, to the statehood stage, the families of earth. Then there's sort of anxiety, anxiety over values, whether this state succeeds, succeeds politically and morally, this will function as denunciation of the accused, an accusation against all the Western culture for its generations.

L. Regev: For example, accusation against what, their history? What can threaten them in their history when they see the state of Israel thriving and successful? It's a big question whether the state of Israel is thriving and successful today, we'll discuss that, but I want to ask in principle.

R. Cherki: Look what is happening, this might surprise part of the viewers, but we're the most moral country in the world. That more than 75 years we're in a constant state of war, while we manage to remain a Democracy, and with G-d's help we’ll be a real Democracy when the Judicial reform passes...and with that we give a fair treatment, and I'd say ever more than that, to a hostile minority within us. Not a peaceful minority, but a hostile minority opposing our very existence, despite that we treat it fairly. This is something that I think has no example in Western culture for almost 2 millennia.


Judicial reform, and the Jewish nation as 'metaphysical scandal'

L. Regev: Yes, but what You say isn't accepted. First of all, not accepted by a part of the nation,
we should mention, I assume You're for the Judicial reform...

R. Cherki: You could have guessed.

L. Regev: Yes, but there's a big division in the nation around this thing.

R. Cherki: Of course.

L. Regev: But also when You say we treat with respect a minority that is a hostile minority, let me guess You're talking about the Palestinian minority, mainly those in Judea and Samaria? The world doesn't see it likewise. For the world, the checkpoints, the occupation according to their view, isn't respectful treatment, it's hostile treatment, that distances us from this definition of "light upon nation". Whom are You preaching about morality, that for 56 years You've been occupying and spreading fear and ruling another nation, what "light upon nations" is here?

R. Cherki: I think the international community knows we are not occupiers. We're the nation of the Bible who returned to the land of the Bible, and this is known. This is very much so in the collective unconscious dialogue of the Western culture.

L. Regev: What do You rely on when saying it's known? I hear the feedback from allover the world, calls from Europe and the US to boycott products from Judea and Samaria, I don't hear any understanding that we have to hold these territories.

R. Cherki: Let me explain something, every psychologist knows, that if I hate You, it means I'm capable of loving You - meaning the hostility projected towards the state of Israel covers a hidden expectation. If there was indifference it was something else. We're not in a situation of indifference, rather our existence says something, as I'd put it, in the cultural narrative of the Western world. The nation of Israel isn't recognized as another nation among the nations, with a territorial problem of borders or rulling over another nation, or something like that, it's much deeper.This is what I've said to a group of Israeli diplomats, important is not what You think about the nations of the world, but what the nations think of You - and what the nations think of You, is that You're some sort of metaphysical scandal. Meaning we are...

L. Regev: Wait a second, repeat that sentence, it's a wonderful slogan, shocking but wonderful at the same time -

"The Jewish nation is a metaphysical scandal"?

R. Cherki: Of course...

 

[rylah]

Interview with Yeshurun, Ambassador for the Noahide Academy of Israel in Gambia​

 

[rylah]

Former Muslim tries to convert Rabbi Tovia Singer at the Western Wall​

 

[rylah]

​

 

[rylah]

Let me share a thought, based on observation.

What if it was found that the largest group of Noahides in Israel,
are the so-called "Palestinian" Arab-Israeli women, who both adopt Modern-Orthodox culture,
or outright rebel against the "Arab world" for the freedom of their introvert artistic self-expression?

What if they are the critical mass, simultaneously rejected by the "Arab world",
and most carefully guarded by Jews, so that they're protected from abuse?

On the other hand, would it be called "ethnic cleansing"
when the majority of Arab-Israeli women are looking
to marry a Jew?


Nasrin Brachah Kadri - Yishma'a HaEl (El Will Hear)

The Lord will hear
The smallest of prayers
That I will also carry in my life, a praying voice,
"Your nation is my nation, and Your G-d is my G-d" - Ruth 1 16

 

[rylah]

Is the nation of Israel a light unto nations?

'In This Time' with Rabbi Oury Cherki

(part 1)



Introduction

Shalom to You, we're again in our podcast 'Hazman Hazeh' (This Time), in which we examine actual events happening right now, this time, but through the glasses of the sources, the Bible, the Midrashim of sages, the Book of Zohar.

Today we want to talk about the increasing international criticism of Israel, the worn out of relations with the US in context of what is happening here, and ask, are we in any way a light unto nations? Were we every a light unto nations?

My guest deals with this subject a lot,HaRav Oury Cherki, the rabbi of Beit Yehudah community,
the founder of Brit 'Olam (Noahide World Center). Shalom to Rabbi Cherki...

R. Cherki: Shalom to You, all the viewers and listeners...

L. Regev: Yes, thanks for reminding, we also have a version that can be listened to.
Where does this phrase "light unto nations" come from?


Universal purpose of Israel, and the Collective Unconscious

R. Cherki: "Light unto nations"? This, I'd say, very ancient. Already in the Book Yish'ayahu "and I have given You to a covenant of a people, a light unto nations", meaning it's sort of a purpose, that the nation with which G-d has made a covenant, is also a light unto nations, fulfilling a universal purpose. Truly the universal ideas in Judaism, didn't start later, rather at the very beginning of the formation of the nation. It was said to Avraham Avinu "And in You shall be blessed all the families of earth".

L. Regev: "And in You shall be blessed all the families of earth", it's means that Avraham, he knows that he's the forefather of the Jewish nation, the Hebrew nation, but with that is he supposed to bring sort of blessing to all the nations of the world?

R. Cherki: He comes to serve.

L. Regev: Serve?

R. Cherki: Yes, "kingdom of priests and a holy nation", priests are the servants of the nation. And there's a priestly nation, which fulfills the function of service for the entire humanity. And the expression "blessed in" (N'ivrechu) should be understood in its agricultural meaning of "layering" (Havrachah), as in connection. Like when You bend a branch over and cover it with earth for new roots, so there's something coming to connect the (differences of) various nations. There's a great division in humanity, this division can be a blessing, but it also involves conflicts, and the nation of Israel has a purpose to make this connection between different identities.


The morality of Israel, as an accusation against the history of the West

L. Regev: HaRav Cherki, where is this happening in reality, in the Israel of today 2023? There's so much criticism of us, from European states, which has been for years because of our holding Judea and Samaria. Our biggest friend, the US, gives very harsh criticism -it doesn't seem we make connections between the nations, it looks like we distance ourselves from the nations and our historic purpose.

R. Cherki: Indeed, that's the point, it's happening specifically today. We need to understand that the international criticism of Israel is beyond any criticism of any other country. Probably because there's sort of expectation, hidden, in the overall human culture, in its collective unconscious of the world, an expectation for a message from Zion.

This message is an expectation, but also a threat in some place. If we look at what happened along the long period of exile, the Jews have projected sort of hidden criticism of the nations, said "You manage the world with violence, immorally etc.", and we can say it didn't bother nations so much, for a simple reason, "You dwell in the Ghetto, You can talk, You don't manage the world, You don't have a state. If You were like us, governing a state, You're evil as we are".

L. Regev: Had You a state, You'd do cruel things with an army, meanwhile You don't have a state, You don't need any of that.

R. Cherki: Exactly, now after thousands of years, eventually the Jewish nation returns to the international stage, to the statehood stage, the families of earth. Then there's sort of anxiety, anxiety over values, whether this state succeeds, succeeds politically and morally, this will function as denunciation of the accused, an accusation against all the Western culture for its generations.

L. Regev: For example, accusation against what, their history? What can threaten them in their history when they see the state of Israel thriving and successful? It's a big question whether the state of Israel is thriving and successful today, we'll discuss that, but I want to ask in principle.

R. Cherki: Look what is happening, this might surprise part of the viewers, but we're the most moral country in the world. That more than 75 years we're in a constant state of war, while we manage to remain a Democracy, and with G-d's help we’ll be a real Democracy when the Judicial reform passes...and with that we give a fair treatment, and I'd say ever more than that, to a hostile minority within us. Not a peaceful minority, but a hostile minority opposing our very existence, despite that we treat it fairly. This is something that I think has no example in Western culture for almost 2 millennia.


Judicial reform, and the Jewish nation as 'metaphysical scandal'

L. Regev: Yes, but what You say isn't accepted. First of all, not accepted by a part of the nation,
we should mention, I assume You're for the Judicial reform...

R. Cherki: You could have guessed.

L. Regev: Yes, but there's a big division in the nation around this thing.

R. Cherki: Of course.

L. Regev: But also when You say we treat with respect a minority that is a hostile minority, let me guess You're talking about the Palestinian minority, mainly those in Judea and Samaria? The world doesn't see it likewise. For the world, the checkpoints, the occupation according to their view, isn't respectful treatment, it's hostile treatment, that distances us from this definition of "light upon nation". Whom are You preaching about morality, that for 56 years You've been occupying and spreading fear and ruling another nation, what "light upon nations" is here?

R. Cherki: I think the international community knows we are not occupiers. We're the nation of the Bible who returned to the land of the Bible, and this is known. This is very much so in the collective unconscious dialogue of the Western culture.

L. Regev: What do You rely on when saying it's known? I hear the feedback from allover the world, calls from Europe and the US to boycott products from Judea and Samaria, I don't hear any understanding that we have to hold these territories.

R. Cherki: Let me explain something, every psychologist knows, that if I hate You, it means I'm capable of loving You - meaning the hostility projected towards the state of Israel covers a hidden expectation. If there was indifference it was something else. We're not in a situation of indifference, rather our existence says something, as I'd put it, in the cultural narrative of the Western world. The nation of Israel isn't recognized as another nation among the nations, with a territorial problem of borders or rulling over another nation, or something like that, it's much deeper.This is what I've said to a group of Israeli diplomats, important is not what You think about the nations of the world, but what the nations think of You - and what the nations think of You, is that You're some sort of metaphysical scandal. Meaning we are...

L. Regev: Wait a second, repeat that sentence, it's a wonderful slogan, shocking but wonderful at the same time -

"The Jewish nation is a metaphysical scandal"?

R. Cherki: Of course...

Is the nation of Israel a light unto nations?

'In This Time' with Rabbi Oury Cherki

(part 2)


The theological 'scandal' of Israel, and the expectation to hear the Jewish message

L. Regev: Why?

R. Cherki: For every, for the Christian theology, the very existance of the state of Israel is a theological riddle, this is impossible if we look the foundations of Christian dogma, the establishment of the state of Israel is a scandal. This is what the pope said to Herzl, when he came to ask for his help, he said "everything You ask of me, contradicts everything I believe".

L. Regev: What about Christianity contradicts the existence of the state of Israel?

R. Cherki:The fundumental assumption of Christianity, which is already in the new testament, that since Jews didn't accept Yeshu, they're being judged for constant humiliation throughout the history, and their humilliation to be the proof of the truth of Christianity. The reestablishment of the state of Israel is a big question mark, that Christians solve in various ways.

L. Regev: We should remind that there were many Christian states that indeed voted for the establishment of the state of Israel in the UN, how does this sit with the theory?

R. Cherki: Of course, there's what's called Mercy, mercy towards the Jewish nation, which is indeed Christian mercy, indeed after the Holocaust there was place for such compromise. But , there remains a hidden narrative, that the state of Israel is not allowed to be on itself. as to say ruling it fate, rather it recquires a permit of the international community.

It's a sort of solution to the Christian complex with the state of Israel, as to say "right, You have independence, within Your own state, but despite that we rule over You, and decide whether Your behaviour is wanted according to us, and this is how You must be. Exactly the manner in which the international community act towards us today. Despie Europe not being religious, the collective unconcious remains Christian.

L. Regev: Interesting, many Jews go around saying, like in interviews we had about the UN resolutions, or various UN organizations, You always see the countries heading them breach Human Rights in a much worse manner than in Israel. But somehow when it comes to Israel the criticism is much harsher. I don't as You do, that we're so moral and respectful of Human Rights of everyone, but when You see that there's definately a blatant bias against Israel in those resolutions. Countries that abuse Human Rights in terrible manner, for example in Syria and other places, don't receive the same shaming and denounciation as the state of Israel.

Then many Jews say " why do we always have this moral microscope of others?"

R. Cherki: We need to know who we are in the eyes of the nations. We are the Biblical Israelite nation, we need to understand what is the state of Israel in relation to the Western culture? It is a Biblical event in the heart of modernity. It a paradox, the nation of the Bible, which we thought belonged to ancient history, turned a long time ago into Judaism of communitites, suddenly this nation comes alive.

L. Regev: Judaism of communities as in the diaspora?

R. Cherki: Yes, as there're communitites of various religions. Suddenly it becomes clear that this nation, as a national political entity, continues to exist and act.

L. Regev: And when it comes to establish a state, it relies on the Bible, an ancient book.

R. Cherki: Of course, more than that, I'd say in the eyes of the nations it relies on the Bible, more than among Jews themselves. In some place, if I'm not interested in relation to the Bible, the roots of the Biblical dialogue, but I'm such in the eyes of the general human culture. And this is meaningful, by the way, also in the eyes of Islamic world I'm a riddle in many perspectives, and this also deserve to be discussed.

What I'm saying, the paradox of the Israeli existence in relation to general human culture, is a very real thing, if we're nopt concoius of this, we don't understand much about international relations.

Regarding hostility, I want to mention nevertheless, for many in the world, there is expectation for a unique message of the Jewish nation for humanity.


From a seashore strip to the land of the Bible - the context of international criticism

L. Regev: When the state of Israel was established, with the majority of UN votes, and until 1967 there was less international criticism.
R. Cherki: Of course.

L. Regev: From 1967, since we've conquered additional territories, is one of the most meaningful moves…
R. Cherki: Not conquest of territories, but move from a strip in the seashore without character – to the land of the Bible.

Meaning, in the beginning the relation to the Jewish state was that of a shelter state. There're "poor Europeans who were persecuted by other Europeans", "let's give the a strip of sand nobody wants, they can live there quietly" – the minute it becomes clear, and this is since the 6 Day War…

L. Regev: But it's not only a strip of sand, there were regions that weren't sand.
R. Cherki: Yes, I mean as a…as a metaphor, but the moment You reach Judea, Samaria, Jerusalem, the Temple Mount – the places Biblical history happened, here You find out a new identity, this identity – arose from the dead.

L. Regev: But why does that bother the world so much? It cannot be denied, that since '67, and it is deteriorating now, we hear, You hear with me, the harsh response from the world, every time there're rioters attacking Palestinian villages. And it's clear, there's great pain, and we had many murdered in terror attacks, yet we receive this harsh criticism when our thugs attack Palestinian villages.


Stuttering, and the original Hebrew narrative long term

R. Cherki: The reason is very simple. And it is because we, dare not be ourselves.
As to say, when You stutter about Your relation to Your narrative, the original Hebrew narrative…

L. Regev: The moment You stutter, aghm…for example regarding…what You're saying for example, if I translate…

R. Cherki: You don't annex Judea and Samaria, for example.

L. Regev: Are You for the annexation of Judea Samaria?

R. Cherki: Definitely, definitely, now I also want to explain why. Because if I don't belong to this place, I neither belong to Tel-Aviv. As to say, the question always asked - "what does a Jew have to do in the land of Judea?" – it's a little awkward, isn't it?

So we deal with the presence of a different population, that's not the reason for our historic connection to this land to be meaningless, of course not. We need a multi-system approach, I'd says multi-cultural, comprehensive, that understands what we're essentially doing here.

L. Regev: I want to understand Rabbi Cherki, and momentarily we return to the sources, You say – annexation of Judea and Samaria, a confident annexation, You define it as confident and full – will not incite the world against us?

R. Cherki: In the long term – no.

L. Regev: The United States of America won't cut ties with us, prevent the defense budget and so forth, Europe won't distance from us, or its commerece – if we annex Judea and Samaria?

R. Cherki: Possible, but I'm only saying we're talking about the thinking long-term. A situation when You don't know what You're doing, and why You’re here, this endangers Your existence more widely, than whatever sanctions in the short term. We need multi-system thinking, I'd say 'multi-cultural', comprehensive, that realizes what we do here.

You know there was man called Roseau, one of the fathers of the French revolution, he said "I will never understand the Jews until they have a state of their own", yes, "in which they have their own schools and universities, in which they can express themselves without fear. Only then will we know what they have to tell us". In this regard we can say, we have returned, so Roseau is asking "so, what do You have to say?" And we're a bit stuttering.

L. Regev: But we don't have to stutter, You know, we stutter because there's a big part of the nation not holding the same views, thinking our situation would be better, and I return to Biblical terms, of "light unto nations" – supposedly only if we return Judea and Samaria, don't rule over another nation, and only then are we a "light unto nation", because then we are a marble of morality, justice and law- and what is happening in Judea and Samaria corrupts us distancing from that light.


General reasoning, Universal Jewish identiy, Cosmopolitan Left and Questions of Morality

R. Cherki: That's exactly the issue, I think my reasoning is the same as all the parts of the nation together. As to say, the Leftist narrative that is so afraid of international criticism, and definitely experiencing great moral difficulty in our holding the land, because of presence of another nation. This criticism is just in the way that it's part of our identity. Because we have universal messages, we feel they are not realized.

L. Regev: Meaning, these are questions of morality, which are part of our identity, and we must ask them?

R. Cherki: Not only that, if we ask ourselves what is the Jewish identity? Initially it isn't only national, it has universal implications. What we're talking before, "and all the families of earth shall be blessed through You" – this thing seeps into our consciousness. I don't think Leftism was imported, I think it's intrinsic to us, the very idea of wanting to improve everything, that we see ourselves as a tool and a channel for that improvement, this is the root of the opinions, with which I disagree by the way, but eventually they're essentially part of our identity.

One of the reasons I've established my organization, I think if we be a little caricaturist, let's make a caricature of Left and Right, I know there more nuances – the rightist will say, "what is important to me, is the Jewish nation, the nation of Israel is what's important", at some place, the Leftist will say "what's important are the nations of the world" – and what is the truth?


L. Regev: No, he won't only say only the nations of the world, he'll say morality, he'll say equality, and he'll say "I also want to be a part of the international community".

R. Cherki: As far an inclination, sometimes, I wouldn't say everyone, or erasure of the national identity. Or at least its dulling, to be a citizen of the world more than a member of my nation. Certainly this exists, and this Cosmopolitan narrative is sometimes dangerous to our national identity.

Now, I'm saying, when You understand what's the truth, it's what Rabbi Yehuda HaLevy said – "Israel among nations, as a heart among organs" – a heart is meaningless if it doesn't have organs to give life to.


L. Regev: But how is that? Rabbi Cherki, I want to move forward, and ask You about the Temple Mount.
R. Cherki:: Yes

L. Regev: We return to the book of Yish'ayahu, many of the prophecies regarding the "light unto nations" come from the book of Yish'ayahu, who was a prophet with really a universal message. And at the very opening of the book, 2nd chapter, he's saying this wonderful verse, until You land to reality…"And many nations come saying, let's go an ascend towards the mountain of HaShem, towards the house of the G-d of Jacob, we'll learn and walk in his ways, for Torah goes forth from Zion, and the word of G-d from Jerusalem".

R. Cherki: Beautiful.

L. Regev: What is he actually saying? When time comes, all the nations together ascend the Temple Mount, and believe in the vitality(sanctity) of Israel, or the Torah of Israel?

R. Cherki: "Towards the mountain of HaShem…" doesn't have to be at the mountain of HaShem.

L. Regev: The mountain of HaShem is the Temple Mount?

R. Cherki:Yes, of course, but it's a much wider term than that. Maimonides as well understood it as a metaphor for a center of gravity, kind of spiritual magnetism.

L. Regev: Here – in Jerusalem?

R. Cherki : Also in Jerusalem, it's doesn't begin at earth, it comes from the heavens and reveals in Jerusalem. Now we see historically the nations of the world express this attraction. Indeed today we have more than 2 billion Christians, and almost 2 billion Muslims, it's a huge part of humanity, who draw their identity from our Bible.

If they say in church at Sunday morning, every morning: "we're Israel, You holy nation", meaning the will to be Israel says something about what we represent. Don't forget, there're 2 billion people praying daily to a murdered Jew, eventually. It says something about what we represent.

You know, Pascal even said…


'Stronger than we realize' - representing spiritual content and the Temple Mount

L. Regev: You said on purpose 'murdered', You were very careful to say 'murdered' and 'crucified'.

R. Cherki: Mmm… of course! Look when I meet Christians, and they ask me "who murdered him?" – I say, listen it doesn't interest Jews, maybe it's interesting to You not to us, not so much. Eventually for them, we represent very significant spiritual content. And it is much stronger than we realize.

L. Regev: Let's return to the Temple Mount, because it's a big question. The gap between the situation today at the Temple Mount, which I remind is under the rule of the Waqf, the Waqf is managing the Temple Mount, in comparison to what is written here in Yish'ayahu "many nations ascend towards the mountain of HaShem, towards the house of the G-d of Jacob, for Torah goes forth from Zion, and the word of G-d from Jerusalem"; It was a political decision we accepted after the Six Day War.

R. Cherki: What are You talking about?

L. Regev: The Temple Mount…

R. Cherki: Which is under Israeli rule, completely, and the decision was not made after the Six Day War.

L. Regev: It's under Israeli rule, but the Waqf manages the situation there, Jews are currently forbidden to pray at the Temple Mount – how does it go along with what is in Yish'ayahu?

R. Cherki: Of course it doesn't go along, it's clear. Today we certainly see that there's an open ear, certain expectation from the international community, almost visionary, for a message from the people of Israel.

L. Regev: Expectation for what? That Jews ascend and pray daily at the Temple Mount? Doesn't seem to be what the international community is expecting.

R. Cherki: There're many in the international community with exactly that opinion. Mainly in the Christian world, also in other places, even in the Muslim world.


Future of Jewish presence and management of the Temple Mount

L. Regev: Rabbi Cherki it doesn't express the reality of the harsh criticism of Israel, here a Knesset member, a minister, who ascends the Temple Mount - and the world is crying out.

R. Cherki: Of Course, the current management of the events, media and alike, is such that this what's being highlighted. But if I recognize the deeper plain of discourse among the nations, I can indeed identify the expectation from the people of Israel, to be the nation of the Bible. And this expectation will certainly express, when we are capable, at the time, to build the Temple. I expect an international demand for this, meaning it's not a mundane action that the state of Israel passes a basic law titled 'Temple construction', it doesn't seem realistic to me. But I can certainly expect a conscious change, both in Israel and among the international community, to eventually realize this.

(8:45- 24:10)

 

[rylah]

Let me share a thought, based on observation.

What if it was found that the largest group of Noahides in Israel,
are the so-called "Palestinian" Arab-Israeli women, who both adopt Modern-Orthodox culture,
or outright rebel against the "Arab world" for the freedom of their introvert artistic self-expression?

What if they are the critical mass, simultaneously rejected by the "Arab world",
and most carefully guarded by Jews, so that they're protected from abuse?

On the other hand, would it be called "ethnic cleansing"
when the majority of Arab-Israeli women are looking
to marry a Jew?


Nasrin Brachah Kadri - Yishma'a HaEl (El Will Hear)

The Lord will hear
The smallest of prayers
That I will also carry in my life, a praying voice,
"Your nation is my nation, and Your G-d is my G-d" - Ruth 1 16

Least Talked About Cultural Phenomena - Arab World's Noahide Revolution

 

[rylah]

World Noahide Center - Noahide Succot