This Jewish section of the Project Mind Exoteric Site is in pursuit of a leader for the Jewish people, preferably a rabbi of deep piety, great learning, profound wisdom, refined character and impeccable credentials. This rabbi will be expected to lead the Jewish people to a unity of purpose and mission, binding the spiritual and the physical, for the fulfillment of Jewish destiny. This leader would not be expected to be the Mashiach (messiah) any more than Moses was the Mashiach. The achievement of this mission, however, is prerequisite to the coming of Mashiach. We do need, urgently, to be led out of the darkness of materialism towards the idealistic task for which the Jewish people was chosen.

The dynamics of such a task is outlined in the essay "Applied Kabbalah" at this site. Below, is our idea of the kind of message that such a leader would bring and the kind of "declaration" (Gilui Da'at) that such a leader would make.

Blessings,

David S. Devor
Project Mind Foundation

GILUI DA'AT

Declaration (Gilui Da'at) by Rav .......

1. Makom LaDur BaTachtonim
To make a place for the Creator in this lower world (Makom LaDur BaTachtonim) requires that we make this world compatible (B'Hashva'at HaTsura) with Kedushat HaShem and thus worthy of HaShem's presence (Shchina). HaShem crystallized physical matter out of pure spirit so that we could reciprocate, as His partners in Creation, and spiritualize matter by revealing, to all mankind, its divine, infinite aspect. We must reveal the Creator's unlimited abundance (Shefa Elyon) and thereby His greatness (Gadluto) in this lower world of matter. The descent of the Shechina below Ten Tefachim (almost one meter) and the coming of Mashiach presuppose the elimination of lack, illness, aging and death and, thus, the end of suffering, conflict, sin, iniquity, illusion and impurity - Tikkun Olam.

2. Tikkun Olam B'Malchut Shaddai
Ours is the restricted (Metzumtzam) world of physical matter. "Shaddai" hints at "Shdidat HaMa'arechet" (the "breaking of the cosmic bank") that will reveal the unlimited in that which is most restricted - Malchut D'Malchut, the bottom line - the physical. Our predecessors, Jews and non-Jews alike, have consistently ignored the spiritual challenge and moral obligation to eliminate our ignorance and vulnerability concerning this material world and to physically transform it into a paradise (PaRDeS) of abundance (Shefa Elyon). They have even, for the most part, denied the spiritual nature of this challenge and obligation. Our holy sages, in particular, have failed to apply the infinite wisdom of Torah to the sacred task of penetrating nature's secrets and revealing the aspect of limitlessness (Ein Sof) hidden by the Creator for us in mundane obscurity (Hester). For instance, as regards Shefa, how many rabbis realize that a mere kilogram of matter - any matter - if transformed into energy according to Einstein's (z"l) famous formula, E=Mc2, represents over 20 billion kilowatt hours of electricity, enough to fuel the whole world for at least 24 hours?

The empirical investigation and exploitation of the physical realm that has such a pervasive and determining influence in human affairs has been shamefully abandoned to materialist science and technology (Chochmot HaChitzonim) that strives neither in holiness nor for the sake of heaven (L'Shem Shamayim). Consequently, today's typically fragmented, wasteful and bureaucratized research gives rise to technology that is, all too often, polluting and in the service of escapist and/or destructive ends. Even religious scientists employ the same, materialist-inspired, research rationales and methods as their non-believing counterparts. Fragmentation (Pruda) is an expression of the "Husks of the Breaking of the Vessels" (Klippot Shvirat HaKeilim) and stems from the "sparks" (Nitzotzot) of creativity, the restricted vision that, until now, has illuminated the way for science & technology. Imagine trying to run an appliance on sparks of static electricity! Creativity was meant to be a sacred, spiritual adventure encompassing the whole of us (B'Chol L'Vavcha Uv'Chol Nafshecha....) engendering an enduring connection with the transcendent. It is our prime faculty for exercising creative compassion in emulation of the Creator. It is for this, uniquely G-d-like, human function that HaShem created us in his "image" - B'Tzelem Elokim.

3. B'Tzalmenu K'dmutenu
Creativity (Hitpa'alut ve Hassaga), our prime process for emulating the Creator, has the potential for inspiring breakthrough hypotheses and theories and is the spiritual component of science - its soul. The laboratories, methods and instrumentation that constitute the means for verifying and elucidating creative vision is science's temporal aspect - its body. But the transcendent, "Eureka" sparks (Nitzotzot) of creative vision (Chazon) that reveal to the researcher what is to come (R'iyat HaNolad) are merely instances of fragmented and restricted light (Or Metzumtzam) and not the higher, continuous light (Or Yashar) that is needed to drive the creative vision of those who, B'Ezrat HaShem, will penetrate (Hassaga) the unknown (PaRDeS) with the whole of themselves in the total effort (Yigia) corresponding to "B'Chol Levavcha Uv'Chol Nafshecha." The true Tzaddikim - those who will consecrate themselves, entirely, to the task of revealing the Creator's blessings in this lower world - are meant to use not just a degree of head and heart but their whole Being (B'Chol Nafshecha) in their creative efforts. In their totality, these Tzaddikim are destined to become instruments of creative vision (Mochin) for penetrating nature's secrets and breaking the cosmic bank (Shdidat HaMa'arechet). Once we perform this ultimate level of creativity, thereby emulating divine Creation (ex nihilo - Yesh MeAyin) in our world, the Image of G-d (Tzelem Elokim), mostly latent in us as potential, will be actualized and rendered operational in the process of revealing HaShem's blessings, hidden like the Afikoman (Passover dessert), in the obscure matter of this world. It will, likewise, reveal His infinite compassion to all of humanity. This revelation is the secret of Or LaGoyim.

4. Or LaGoyim & Gal Einai
While totally eliminating lack will have far-reaching, restorative, physical, psychological and social ramifications, its primary impact will be spiritual. Material possessions of all kinds having become, universally and limitlessly available to all of humanity will be considered worthless since one cannot covet what anyone can attain, freely and effortlessly. There will be no further need for cupboards, drawers or even pockets since whatever we want will be instantly replicated, used and, then, recycled back into its subatomic constituents. With complete indifference to materialist values, our attachment to the thin, material crust of existence (Klippa) will be broken and the only possible remaining objects of our desires will be metaphysical. The freeing of awareness from its desperate preoccupation with the crust of existence will reveal metaphysical reality to us all. This is the very definition of awakening to reality and is the hidden meaning of "Gal Einai" and "Or LaGoyim."

To awaken to the sacredness of existence is also to become aware of our almost total ignorance of reality and of Torah (Hakarat HaRa). All men, without exception, will acutely feel their spiritual poverty and seek Torah learning. The Mashiach, a genius in the Torah, will be spontaneously embraced by all humanity and all will seek the company of Torah scholars. Imagine how far from enlightenment we must all now be if the final emendation (Gmar HaTikkun) will take fully one thousand years (Elef HaShvi'i) of worldwide abundance, harmony and immortality under the tutelage of the Mashiach. This era will culminate in the revelation of all that is beyond the restricted and the mundane - Me'Al HaTeva.

5. Me'Al HaTeva
Both the Sabbatical Millennium (Elef HaShvi'i) and the spiritual creativity (Hitpa'alut ve Hassaga), that will initiate it will appear miraculous (Me'Al HaTeva) to ordinary mind. The Jewish people are, in fact, so defined. While paganism believes that nature ("red in tooth and claw") and natural law ("survival of the fittest") rule all of existence, Judaism believes in an infinite Creator and in our ability and duty to emulate Him by rising above nature's limitations up to and including Yesh MeAyin (creation ex nihilo) to reveal His abundance (Shefa Elyon) from the transcendent, as if from nowhere (MeAyin), in this lower realm. When man exercises his creative faculty and brings blessings down into this world, he emulates the Creator by giving expression to Yesh MeAyin, Me'AL HaTeva and B'Tzelem Elokim and so becomes the Creator's partner in Creation. HaTeva is sometimes called "HaMa'arechet" and so, here again, we see that our creative role in accomplishing the Jewish mission is to "break the cosmic bank" (Lishdod et HaMa'arechet) paving the way for Mashiach.

6. Abundance and lack - Mashiach and the Annihilation of Amalek
Many people question why HaShem singled out Amalek for such harsh treatment and why Amalek's annihilation is associated with the coming of Mashiach. By ambushing (VaYezanev) stragglers consisting of the weak and infirm during our exodus from Egypt, Amalek exemplified the basic law of nature that Darwin called "survival of the fittest." Judaism, by contrast, in seeking to "protect the orphan and the widow," negates Amalek and its pagan, nature-inspired cruelty. In addition, the natural regime, exemplified by Amalek, implies limited natural resources. Lack (and the hoarding and greed it inspires) is at the root of the "dog-eat-dog" competition and suffering that obliges us, directly or indirectly, to become wage-slavers and/or wage-slaves.

The messianic paradigm of "Me'Al HaTeva" presumes that, as creatures made in the "image" of the Creator, we have the necessary creative potential to reveal, Yesh MeAyin (ex nihilo), the sacred, eternal and infinite abundance (Shefa Elyon) from within restricted matter. Such abundance is prefigured in biblical accounts of transformative miracles with water, oil and bread and even reviving the dead as performed by the prophet Elisha. It is also hinted at in the myth of the "white donkey" (Chamor Lavan) destined to convey the Mashiach. "Donkey" (Chamor) hints at matter (Chomer) while "white" (Lavan) indicates purification and transmutation (Loven Elyon). Material transformation, the process of eliminating restriction through knowledge (Da'at), is clearly the instrument of abundance (Shefa) and the antithesis of the materialist, scarcity paradigm (Chesser V'Tzimtzum) of Amalek. Unlimited abundance implies the conquest of lack, illusion, suffering, disease and, ultimately, death - ("UBacharta Bachayim") ("VeChayei Olam Natah B'Tocheinu") that is the task and legacy of Israel whom HaShem chose as His "Goy Kadosh U'Mamlechet Kohanim" (Holy people and a Nation of Priests).

7. Goy Kadosh U'Mamlechet Kohanim & Or LaGoyim, . . . . .
Both "Goy Kadosh U'Mamlechet Kohanim," and "Or LaGoyim," have traditionally been taken to mean the obligation to provide a shining moral and ethical example for the nations of the earth to follow. Yet it seems that, in every generation, the first to have their blood spilled are, precisely, the Tzaddikim. The glaring fact is that to be truly exemplary, we must go well beyond morality and ethics. If others are to emulate us, our example must include the realization of our deepest, creative potentialities. We must emulate the Creator by fully realizing the capacity for compassionate creativity that He inscribed upon our essence. Unconsciously, the nations (Goyim) of the world know that higher abundance must come through Israel. Thus we can expect them to continue persecuting us and resisting our embrace of Eretz Yisrael until we break the cosmic bank for them and release their psyches to perceive, directly for themselves, the truth of Torah and the greatness of HaShem. Only, thus, can we complete our mission of "Or LaGoyim" (A Light Unto the Nations).

8. Ahavat Yisrael & Ahavat HaShem
Common cause is the most potent of unifying factors. The concrete, operational definition of Jewish mission and destiny provided here, because it is rooted in our essence-potential, can appeal to both left and right, religious and secular. In pursuing that mission, we will be emulating the Creator (Shiviti HaHshem L'Negdi Tamid), realizing His image in ourselves and acting as His partners in Creation which is the highest degree possible of Ahavat HaShem. In pursuing our true destiny and revealing HaShem's greatness within the restricted matter of this world, Achdut Yisrael (unity) will emerge and, again, each will love his neighbor as himself (V'Ahavta L'Rei'echa Kamocha) as at the revelation at Sinai (Ma'amad Har Sinai). Torah and Mitzvot were given us to sanctify life, not replace it. The mission and purpose of life, sanctified by Torah, is Tikkun Olam - creative world transformation (Tmura). It is time to remember our common cause (Eit LaAssot, Hefeiru Toratecha).

Torah represents the essence of Judaism, Talmud its intellect, Hassidism its heart, and Kabbalah its conscience. The role of conscience, which in Hebrew (Matzpun = Ma Tsafun) means "What is hidden?," is to awaken us to our hidden purpose and mission. This purpose is nothing less than the total physical and spiritual transformation of the world (Tikkun Olam B'Malchut Shaddai) and the bringing of Mashiach.