בס"ד This is a blog for Jews who feel a sense of deep identification with HaYachad (Dead Sea Sect). This group is for Jews who feel nostalgia and longing for a Judaism that was, and a profound yearning for it to be again. Our way leads to the Self-realization and, on an even more deeply satisfying level, the Mutual-Realization of Mashi'ach. That is what differentiates us from HaPrushim. NO MATERIAL HERE IS TO BE REPRODUCED WITHOUT PERMISSION.

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Location: Tzfat, Israel

Thursday, September 29, 2005


צרעת-הבית - "Leprosy of the House"

Just what "leprosy of the house" is is a matter of age-olddiscussion.

Evidently the phenomenon was never clear because when one discovered what they thought was clearly צרעת הבית in their house during the time that the כהנים treated the affliction, they had to go to the כהן and say that it seemed to them that there was a plague in the house. As we learn: In Parshat Metzora (Lev. 14:35) we read withregard to the affliction of Tzara'at Habayit ("leprosy of the house") the following modus operandi: He to whom the building belongs shall come and tell the Priest, saying 'like an affliction appears in my house.' Rashi there seizes on the anomalous "like" phrasing and explicates: "Even if he is a scholar who knows it certainly to be an affliction [of leprosy], he should not determine the matter unequivocally to say [simply] 'an affliction, rather, 'like an affliction appears.' "

Some might think that it is merely a figurative, reifyingdescription of a spiritual plague that sets into a home when its inhabitants sinned, particularly engaged in slander.

Some might think that the phenomenon once existed but no longer does.

Some might think that it is a matter beyond our current ability to understand.

I am not a כהן and it is certainly not my place to make a diagnosis,but when I saw the article below I said to myself: That might bewhat צרעת הבית ("leprosy of the house") is.

It may be a species of צרעת הבית that does not have to be diagnosed by a כהן, but which is an undeniable signal that something is very, very spiritually wrong that we can all see for ourselves.

Doreen Ellen Bell-Dotan, Tzfat, Israel

Monday, September 26, 2005



Our earliest record of Jews having lived communally comes from the time of Elisha the Prophet and there is every reason to believe that he inherited that tradition from his Teachers. We learn from the Book of Kings II that the followers of Prophets, called B'nei Nevi'im, the Spiritual children of Prophets, lived communally and took their meals communally.

Likewise, HaYachad also took all their meals communally. A large communal dining hall was built for this specific purpose. Thus, our records establish that Communism is a very ancient Jewish social system.

Marx could never have conceived of Communism had he not been thegrandson of a Rabbi. A bit less than one hundred years before the "Manifesto" was written by Marx and Engels, Rabbi Hillel Shklover, the grand-nephew and disciple of the famous Rabbi Eliyahu ben Shlomo Kremer (or Kramer), the Ga'on (Genius) of Vilna (1720-1797, see:'on ) wrote the very mystical work KOL HATOR (THE VOICE OF THE TURTLEDOVE, - the latter term being a name for Messiah as found in Song of Solomon 2:12). Rabbi Shklover interpreted passages in the Bible to mean that the Messianic Age cannot come until there is economic equality in Israel and he was basing his interpretation on ancient sources. By the time 1848 rolled around the Ga'on of Vilna was longthe most famous Rabbinic authority of that time frame. The Ga'on ofVilna is still considered one of the very greatest minds and Spirits that the Jewish people ever produced. To this day, his teachings are de rigueur from grade school on up to the highest levels of Rabbinic and Rabbinic Judicial study. Every Jew who studies Bible since the time of The Ga'on of Vilna learns his commentary on the Bible. It is well-nigh impossible that Marx was not influenced by The Genius' exegesis, as he became known as a prodigy in his earliest youth, from the age of seven actually, and amassed a huge following of devoted students.

Marx had to dress ancient Jewish ideas in Teutonic garments (most certainly, appealing to the philosophical authority of one George Wilhelm Freidrich Hegelserved as a more reliable endorsement in the minds of the Germans andEnglish than would appealing to the exegesis of one Rabbi Eliyahu benShlomo Zalman) in order to gain legitimacy in a xenophobic and anti-Semitic Europe, even as Freud didn't mention how many of his ideascame from the Zohar (one of the central works of Jewish mysticism).

It must be mentioned that the Ga'on of Vilna based all of his Biblical studies on the Talmud (the compendium of the Oral Jewish tradition as passed down to and interpreted by the Pharisees of the Second TemplePeriod. It is considered the unquestionable body of Biblical exegesis based on ancient authority among Orthodox Jews to this day) and would not have made so categorical a statement about economic equality had he not found ample basis for doing so in the Bible as interpreted in the Talmud. The year that Hegel was born, The Ga'on of Vilna was a man of 50, surrounded by adoring students and renowned internationally in the European Jewish Diaspora. After his death he became equally famous in the Jewish Diasporas of North Africa, the Arabian Peninsula, India and the Far East as well. No one in the Jewish world questioned or questions his brilliance or exegetical ability. No matter how assimilated and Western in his orientation Marx was, he could not have but come under the influence of Rabbinical thinking.

In classical Jewish thought economic equality in communal society is a sine qua non for the attainment of spiritual advancement, as the very desire to amass property and hold it to oneself reflects spiritual taint. However, communal living is not seen as an end in itself, or as the zenith of human achievement. It is meant to serve the mega-purpose of man's existence on earth, which is the revelation of God in the material world. In order to do this, Man is "clothed"in a physical body, which has its own needs. By supplying those needs in a pure and holy way: by eating as prescribed the tenants of one's spiritual culture, temperance in sexual relations, attending to agriculture and horticulture with loving-kindness, uprightness in business dealings, and by being as concerned with the welfare of one's fellows exactly as one is concerned with one's own, onepurifies one's own body as well as strengthens the vessels of physical existence to receive Godliness. Communism, as understood inJewish thought is the physical and cultural parallel of the spiritual quest - the attainment of the greatest good FOR ALL. As God imparts of Its Divine Knowledge freely, so we are to share our knowledge and all manners of wealth one with the other.

The ability to live according to the principles "LOVE YOUR NEIGHBOR AS YOURSELF" and, as Rabbi Akiva taught during the time of the Second Temple: "What is mine is yours. This is the great central point of the entire Bible" is the sine qua non of communism. These are central Jewish teachings.

The fact that Marx presented Communism removed from its Jewish ground, which, no doubt, was a capitulation to European anti-Semitism, opened Communism to being arrogated entirely by Gentiles who, not knowing the Spiritual substrate of true Communism, without which it is impracticable, distorted Communism into being the basis not only of repressive regimes, but as yet another excuse for anti-Semitism.

In summary: There can nary be a greater absurd than the presumption of Gentiles who are not privy to the Geist of Communism to not only arrogate Communism, but to use it as an excuse to oppress Jewish People in ersatz Communist countries and excoriate the Jews in the State of Israel in the name of Communism. Communism is the social invention of the Jewish People. It is the sine qua non for the establishment of a just society. It was our past it will be our future.

Doreen Ellen Bell-Dotan, Tzfat, Israel