The Ger Revolution
There is a principle taught in Kabbalah called zeh l’umat zeh, which means “this opposite that.” It refers to the balance of opposites that is necessary to maintain man’s free will, as it says (Deut. 30:19), “I have set before you life and death, the blessing and the curse, therefore choose life.”
Zeh l’umat zeh can also refer to the relationship of the physical world to the spiritual world. When the lower gates are open, the upper gates are also open. When there is advancement in science, there is also advancement in matters of the soul. And just like there is a populist revolution taking place in the mundane world, there is also a populist revolution taking place in world of kedusha (holiness). It is called the Ger Revolution. It is the portal to Geulah (the Final Redemption).
The Ger Revolution unofficially began in 1967, when Dr. Vendyl Jones, a Baptist minister and world class archaeologist, began learning Torah with an Orthodox Jew, and decided that the Torah, and not his Christian belief, was the Truth.
Dr. Jones had become the first Noahide Ger in 2500 years. Dr. Jones was a Noahide because he followed the Seven Laws of Noah. And he was a Ger because he believed in the G-d of Israel and observed the Sabbath. He was bonded to G-d and the Torah without becoming a Jew. That was revolutionary, and it still is.
Dr. Jones told me that he had personally sold or given away 5000 copies of my book, The Path of the Righteous Gentile, which introduced the subject of the Noahide laws to the English-speaking world.
It is a practical guide for the Noahide that includes comprehensive chapters on each of the Seven Laws.
And it is a practical guide for the Ger because it includes chapters on Knowing G-d and Returning to G-d.
Teaching the inner dimension of the Torah to non-Jews was revolutionary. And it fulfilled the words of the Mashiach to the Baal Shem Tov, who had asked him, “When is the master coming?” To which the Mashiach answered, “When your teachings are spread to the outside.” The Path of the Righteous Gentile spread these teaching to the outside, meaning to the Gentiles.
The Talmudic term for the righteous Gentile is a Ger Toshav. But, in truth, the Ger Toshav is a Noahide and not a Ger. He is a Noahide and not a Ger because the Noahide doctrine does not require belief in G-d. Conversely, Ger is founded upon belief in G-d, as it says (Deut. 31:12), “He shall hear and fear the L-rd your G-d.”
I think the reason that Rabbi Yakov Rogalsky and I were chosen to write The Path of the Righteous Gentile is that we grew up in secular homes, had non-Jewish friends, and understood that there could be respect and trust between a Jew and a Gentile.
Therefore, we focused on infusing The Path of the Righteous Gentile with the Chesed and Rachamim (Kindness and Mercy) of the inner dimension of the Torah, avoiding the mistake of treating the Noahide doctrine as strict justice (din), and nothing else. Noahide law can be cold and clinical or warm and alive. We chose warm and alive.
One of the current attacks against Ger is the claim that once a Noahide gets involved with Ger, he or she never returns to Noahide. The attack is true. The Ger never returns to Noahide because Ger includes Noahide, but expands its borders.
One can a compare a Noahide embracing Ger to the people leaving Egypt. Egypt was the place of restraint. Leaving it was being given the complete freedom to serve G-d, the greatest privilege a human being can have.
And just like there were Jews who wanted to go back to Egypt, there are Jews today who want to drag the Gentiles back to Egypt. Soon we will be at the Red Sea. I can hardly wait.