The Sixties Radical-Azriel G-d’s Plan

We hold the keys to the existence of the world and the existence of the earth.

We have the power to sustain the world when we live up to the standards that G-d gave.

When we do this, we remain connected to G-d.

When we get away from the source, this is G-d, we have severed the relationship with G-d.  And the results are not so good.

However, G-d is always looking for a way for us to return back to HIM.

This is why G-d set in motion HIS plan for redemption. This plan can be summed up this way. Barukh ata HaShem Eloheinu, Melekh ha’olam.  G-d came down in the human form of Yeshua to establish the Kingdom of Heaven to set right the sins of Adam and Eve, so we can be one with the Father in order to return to the Garden of Eden.

The Sixties Radical-Azriel A Light to the Nations

Have we (I) Jews forgotten our primary purpose. I hope we (I) haven’t. It can be summed up in a nutshell. Be a light to the rest of the world and transform the world into G-d’s dwelling place.

After blessing each of the tribes individually, Moses blessed the Jewish people collectively, contrasting their role in the world with that of all other nations.

[Moses said of the Jewish people,] “Israel will dwell safely and individually. . . . Your enemies will lie to you [pretending to be your friends], but you will tread upon their heights.” Deuteronomy 33:28-29

Moses here referred prophetically to a non-Jewish nation who pretended to be the Jewish people’s ally after witnessing the miraculous fall of Jericho.

These verses encapsulate the attitudes that we, as Jews, should cultivate vis-à-vis our relationship with the rest of humanity. First, we must realize that we have a unique purpose in this world that sets us apart. We are Jews intrinsically, because of the mission that G‑d has charged us with – not because of anything that others may say about us or do to us.

With this self-assurance, we can then proceed to help the rest of humanity realize its potential. Respectfully, but firmly, we must help them eliminate any residual negativity or antagonism toward Divinity. Then, we can show them how to join us in bringing the world to its ultimate fulfillment, transforming it into G‑d’s true home.1Hitva’aduyot 5744, vol. 1, pp. 200–201.

The Sixties Radical-Azriel G-d’s Guide to Life

It is us not G-d that we (I) are lacking. When G-d seems distance who moved? I will give you three guesses and the first two do not count.  It is me not G-d.

After Moses finished conveying the Poem of Testimony to the Jewish people, he encouraged them to pay heed to all its lessons, as well as to the Torah in general.

[Moses said to the Jewish people,] “For [the Torah] is not an unrewarding pursuit for you; rather, it is your very life.” Deuteronomy 32:47

The Torah contains all the instructions and lessons that every individual needs in order to live his or her life in accordance with G‑d’s expectations. This is as it should be, for the Torah is the “blueprint” that G‑d used when He created the world. If for some reason we are not sure what the Torah requires of us in a specific situation, we are bidden to consult with qualified Torah scholars, who have learned from their own teachers how to correctly apply the Torah’s wisdom to our lives.

Thus, the literal meaning of this verse is, “For it is not an empty thing from you,” which, the sages of the Talmud tell us, means, “If you find a situation in life that seems empty of – i.e., lacking – the Torah’s direction, it is because of you – i.e., your own inability to apply the Torah’s wisdom to your life.” In such cases, the Torah directs us to seek its application from our teachers and mentors.1 Sichot Kodesh 5739, vol. 1, pp. 129–131.

The Sixties Radical-Azriel Infinite Light

A strong light is hostile to the eyes. An intense light will burn and destroy. An immense body of light will vaporize anything, turning molecules to atoms, atoms to particles, particles to energy.

An infinite light, however, knows no bounds. It can go anywhere and enter any place. Nothing can say to infinity, “I cannot bear you! You are too powerful for me!”—for, if so, that would be a limitation on the infinite.

That is the name the Kabbalists call G‑d—the Infinite Light. No place is too small, no moment too insignificant, for the Infinite Light to belong.

The Sixties Radical-Azriel Transformation

When light pushes away the darkness, eventually another darkness shall come.

When the darkness itself is transformed into light, it is a light that no darkness can oppose.

The Sixties Radical-Azriel Healing the World

Think about this. The Messianic age is upon us. “G‑d told Moses to inform the Jewish people that after they would receive their corrective punishment for their lapses in loyalty to G‑d’s covenant, G‑d would comfort them and punish those who had persecuted them.

[G‑d said,] “I strike and I heal.” Deuteronomy 32:39

The Hebrew word for “strike” (machatzti) is related to the word for “barrier” or “partition” (mechitzah). The sickness that the world presently suffers from is the artificial barrier between the spiritual and the material. The difficulty we experience in trying to sense the spiritual in what we do or in trying to apply our inspiration to our daily lives is the true definition of exile. In the Messianic era, G‑d will heal this split. The dividing barrier will be transformed into a connecting doorway, enabling the spiritual and the material to once again unite. This is how evil will be eliminated in the future: G‑d will be so revealed that evil – the denial of G‑d – will simply cease to exist.

It follows that the way to hasten the Messianic era is by taking care to refine even the lowest aspects of our material lives, infusing them with as much spirituality as we can. By living “messianic” lives in this way, we are doing our part to nullify the exile.1 Sefer HaMa’amarim 5730, pp. 211–212.

The Sixties Radical-Azriel How to Seek Inspiration in the Torah

Our divine mission is this:” Moses then summoned Joshua and appointed him as his successor in the presence of the entire Jewish people.

Moses summoned Joshua and said to him . . . “You must come with this people into the land that G‑d swore to their forefathers.” Deuteronomy 31:7

G‑d’s Torah and His commandments are eternal and unchanging, but the way they must be made relevant and applied in each generation changes as time progresses. In order to ensure that we live life in accordance with G‑d’s wishes, G‑d Himself has authorized the rabbinic leaders of each generation to apply the Torah’s teachings to the unique circumstances of their generation.

Therefore, when today’s rabbinic authorities apply the Torah’s teachings in innovative ways, we cannot try to live in the past, complaining that the leadership of previous generations did not see the need for such innovations. On the contrary: only by reading the Torah through the eyes of our “Joshua” – today’s Moses – can we be certain that the Torah will provide us with the inspiration to fulfill our Divine mission and live our lives to the fullest.1 Likutei Sichot, vol. 19, p. 314.

The Sixties Radical-Azriel Charity and Wealth

Tithing is a biggie.

Moses then taught the Jewish people that after they settle the Land of Israel and begin working the land, G‑d has obligated them to bring a tenth of their oil, wine, and grain to the Temple-city and consume it there. This ensured that the people would regularly visit Jerusalem (which was chosen to be the Temple-city) in order to renew their spiritual inspiration.

[Moses told the Jewish people,] “You must tithe all the produce of the seed that the field yields year by year.” Deuteronomy 14:22

This verse includes the instruction to donate a portion of our income to charity. The Talmudic sages pointed out that the similarity of the Hebrew words for “tithe” (ta’aseir) and “become rich” (titasheir) alludes to the fact that G‑d rewards those who give charity with abundant wealth.

Furthermore, when we resolve to give charity beyond our means, G‑d grants us the wealth that is required in order for us to give the charity we have resolved to donate.1 Igrot Kodesh, vol. 14, p. 211.

The Sixties Radical-Azriel Free Choice and Reward

Think about this for a minute or so. “Moses then told the Jewish people that, in the final analysis,G‑d is presenting them with the free choice to choose between good and evil.

[Moses told the Jewish people,] “Behold, I have set before you today life and good and death and evil. Choose life!” Deuteronomy 30:15

It is not always clear that good behavior leads to blessings and life and that bad behavior leads to curses and death. This allows us the free will to choose to be good. If it were always clear that good behavior leads to blessing and life, whereas bad behavior leads to the opposite, what choice could we have but to be good? The very fact that being good does not always lead to goodness both forces us and enables us to base our relationship with G‑d on a more profound basis.

For this reason, on a deeper level, G‑d (through Moses) is here asking us to be good for its own sake, rather than for any expectation of material reward, even when we do see clearly that being good leads to good results.1 Likutei Sichot, vol. 28, p. 82.

The Sixties Radical-Azriel Revolution

If you were there
and the forces of destruction
were about to destroy Jerusalem
and you had the power to do something about it,
would you sit and mourn and cry?

Or would you turn the world
on its head
to change history?

So what is stopping you?
Turn over the whole world now!