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What do I hear about hashkafa?


I hear that some people do not know what hashkafa means or how to communicate its meaning to others. I would answer that by explaining my general hashkafa in terms of Ger. Firstly, hashkafa means outlook, outlook driven by ratzon, will.  

My hashkafa is the way I want to travel through life, consciously. This is affected by my perception of reality. If my perception of reality is manipulated so as to give me a false perception in order to subjugate me, it falls within the sphere of kishuf, witchcraft. Witchcraft, hypnosis, and mind control are one continuum.

That being said, and without any ad hominem attacks upon any creature living or dead, my intent has been to go as far away from Orthodox Judaism as I can, while remaining within the four cubits of halacha. I wanted to go to the farthest end of the spiritual spectrum from Rabbinic Judaism as I can because I consider Rabbinic Judaism a false world. What is the difference between a navi (prophet) and shofet (judge/rabbi)? A navi is not easily corrupted because he fears the Holy One, blessed be He. A shofet? Maybe yes, maybe no. Judges are easily corrupted. 

All the fighting and backstabbing is in Olam Ha-Din, the world of Strict Justice. It is possible to separate from that world and enter a world that draws from Olam Ha-Rachamim (the world of Mercy). It is within the framework of halacha and it is a higher world than Olam Ha-Din.

The people who have come out against Ger have been manipulated in order to see Ger (and everything else) through the lens of Din, Strict Justice, but their hearts are not pure enough to sit in the seat of judgment.

The Torah world that draws from Olam Ha-Rachamim affirms Ger and guards and protects Ger from the corruption of Olam Ha-Din. And G-d has given us the power to do so. This battle was first waged 2500 years ago, in the early days of the Second Temple, and it had to do with Ezra punishing the Levites by taking away their ma’aser rishon (first tithe). That is the root cause of the battle over Ger.

It says in the Talmud, “If he comes and says, ‘I did not search, but I found,’ he is not believed. And if he says, ‘I searched and I did not find,’ he is not believed. But if he says, ‘I searched and I found,’ he is believed.”

Therefore, you can believe me when I say that I searched and found. And what I found is in the Joshua Center for Jewish Meditation. And it is far away from Olam Ha-Din. It draws from a higher place. And it is Ger friendly. In fact, Ger is hardwired into its central nervous system.

Now I will explain the term Ger. Ger is a term that no one is comfortable with and that is its purpose. That is not my purpose for Ger; that is the Torah’s purpose. The Torah wants you to look closely at the Ger, not take it for granted. I will explain it by a story. There was this donkey driver and he was on the road and suddenly his donkey would not budge. No matter what he did. He pulled it. He pushed it. Nothing would make that donkey move. Then, along came another donkey driver. He and his donkey trotting along at a nice pace. So the first donkey driver calls to the second donkey driver him and asks him how he makes his donkey go. And the second donkey driver said that he whispers in the donkey’s ear, “Please go.” So the first donkey driver goes over to his donkey and whispers in his ear, “Please, go.” Nothing. He does it again and again. Nothing. So he runs after the second donkey and yells, “I did it. I said please go. And nothing happened.” So the second donkey driver got off his donkey, notices a two by four lying by the side of the road, picks it up, walks over to the stubborn donkey and whacks it between the ears as hard as he could, then says, “Please, go.” And off the donkey went. The first driver said, “You didn’t say anything about hitting him over the the head.” And the second donkey driver said, “Well,  I had to get his attention.

That is Ger. Hashem wants people to look at it closely so they could understand it. And He whacks them between the ears to get them to go. The anti-Ger rabbis have built up Ger far more than Katz and Clorfene have. The anti-Ger rabbis have branded Ger and made it a topic of discussion everywhere in their pathetic world. They have driven Ger into the minds and hearts of the people. They did it down the left side, but they did it. A big yasher koach. The more they attack Ger, the bigger Ger gets. And the bigger Ger gets, the more foolish they appear. Even Asher Meza, who I do not consider an enemy, says that Sloppy Six are worse than Ger because they do what they do to get Gentile money. What an indictment! I am glad that I did not say it.

So look for the Joshua Center for Jewish Meditation, the furthest thing imaginable from the false hashkafa of Rabbinic Judaism, b’ezrat Hashem. This is team Hashem. There is a lot of work to do. Help will be appreciated, if you get my drift. The first thing I want to do in the name of the Joshua Center for Jewish Meditation is produce a series of podcasts, called “the Secret Sanctuary.” I hope to produce the pilot podcast in L.A. before Pesach. Support towards the production of the pilot podcast will be appreciated and certainly qualifies as tzedakah in support of a holy cause. May the G-d Who blessed Abraham, Isaac, and Jacob bless us all. Amen



Chaim Clorfene