Geir To•shâvꞋ – Transitional, Probationary Trainee
G.B., Queensland, Australia, 2001.01.18
I have now read most of the material on the site. I will order the other books of the Distance Learning when Ken returns from vacation. It would appear that it would be a good idea to learn Hebrew first or in conjunction with the books. What do you recommend in this regard?
Generally, it’s probably easiest to allow the three basic texts of our Distance Learning to introduce Hebrew and then begin the Hebrew course concurrently with the reading of the third text – The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM). Overriding the generality, I suggest that one order the Hebrew course as early as he or she recognizes the importance.
In Who Are the Netzarim? (WAN), you mentioned that to have your name in the "Book of Life", you had to be accepted by the Beit Din as a Geir To•shâvꞋ. I hope to complete the study requirements as soon as possible. What is my situation with regard to the "After Life " or "Eternal Life" up to the time I complete my studies and be accepted by the Beit Din?
Deliberate selective observance isn’t permitted by Tor•âhꞋ.
Counter-balancing this, however, are two other operative Tor•âhꞋ principles:
Tor•âhꞋ requires no more (and no less) than doing one’s utmost to practice non-selective Tor•âhꞋ-observance (Dᵊvâr•imꞋ 6.5; 10.12-13; 11.13; 13.4; 26.16; 30.2, 6, 10ff). Reading these closely, one finds that Tor•âhꞋ doesn’t require the impossible (perfection). Non-deliberate shortcomings – shortcomings you cannot help – are what tᵊshuv•âhꞋ and resulting ki•purꞋ are all about.
Recognizing that it’s impossible for goy•imꞋ to instantly become non-selectively Tor•âhꞋ-observant before one even understands Tor•âhꞋ, Tor•âhꞋ provides a transitional time and status for those learning to become Tor•âhꞋ-observant.
That transitional status for non-Jews learning Tor•âhꞋ is the Geir To•shâvꞋ (resident-alien) or Ël•oh•imꞋ-fearer (corrupted to “God-fearer”), well documented by Louis H. Feldman (Washington, D.C., Biblical Archeology Review, 86.09, p. 58ff).
For Jews raised in a secular home, or after a long estrangement, and (re-)learning Tor•âhꞋ, this period and status is called baꞋal-tᵊshuv•âhꞋ (master of return).
Tor•âhꞋ recognizes that it takes time for the baꞋal-tᵊshuv•âhꞋ or Geir To•shâvꞋ to learn Tor•âhꞋ (at the rate of his or her utmost ability set forth in the passages of Tor•âhꞋ cited above) before it is even possible for him or her to fully implement Tor•âhꞋ non-selectively.
As a result, the answer is that one’s connection to the ‘Tree of Life’ is dependent upon meeting the criteria just explained: doing one’s utmost to be non-selectively Tor•âhꞋ-observant – which includes completing the initial studies and pursuing recognition of the Beit Din.
Also, I am able to keep only 40-50% of the Shabbats for the next three years until I retire. What is the position of the Beit Din for people in these circumstances? Keeping the Shabbats means a lot to me even at this stage but the situation appears non - negotiable from my reading of the Scriptures [Gentile translations].
You may be surprised when I tell you that I’ve just answered this question too.
Ha•lâkh•âhꞋ has confirmed the principle of pi•quꞋakh nëphꞋësh (“supervision of the psyche,” understood to mean preservation of life), noting that Tor•âhꞋ repeatedly commands that we live (not die) in/by the mi•tzᵊwâhꞋ. Only a few transgressions are deemed serious enough to warrant dying when there is no other choice (e.g. idolatry).
Thus, Tor•âhꞋ doesn’t require that you immediately risk loss of your home with resulting exposure, starvation for your family and the like – risks which endanger life and, thus, temporarily (while you do your utmost, the unchanging standard, to make other arrangements) come under the umbrella of pi•quꞋakh nëphꞋësh.
The framework is therein established providing a status and time of transition: time to do your utmost (no less) to learn Tor•âhꞋ, and time to do your utmost (no less) to re-order your life and circumstances in accordance with a life of Tor•âhꞋ-observance.
Generally, 2-3 years is a reasonable time-frame. ka•shᵊr•utꞋ alone can take much of that time. Relocating from an area isolated from the Jewish community to within walking distance of a pre-selected Orthodox beit ha-kᵊnësꞋët where one has already earned acceptance typically takes even longer, perhaps 5 years or more. Changing employment (or retiring) should be within the latter window.
In the interim, one should observe Sha•bâtꞋ according to the same standard cited above. As an airline pilot you may occasionally be able to switch routes or something on that order, particularly when other pilots will want off for Christian holidays. (Reasonableness is also found in this aspect: the principle of pi•quꞋakh nëphꞋësh reinforces airline regulations prohibiting pilots from changing routes in circumstances in which it would overtire them, thus creating increased endangerment to life.) Your willingness to work Sundays, Christmas and Easter can often work to your advantage. You can only do your utmost.
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