The tohor middah רחום, as expressed in the 4th Middle Blessing within the Shemone Esri –

ראה בענינו וריבה ריבנו וכו’ גואל ישראל

This subcategory “king” of the 13 tohor middot, (each of these 13 middot wears its own unique crown), orally communicated to Moshe at Horev, functions as the expression and maturity of emotional development. The tuma reverse of the midda of mercy, expressions of Oedipus hubris. The Book of Ester teaches a strong mussar against arrogant anger. How extreme anger, combines with power, as played out in the Book of Ester. Maturation of strong passions defines how I learn the B’hag’s דאורייתא commandment of the Torah touching the mussar of Purim. A similar mussar within the Talmud teaches this same idea through the general terms, extreme anger directly compares to avoda zara.

Oral Torah logic, contrasts with the Greeks philosophy: as expressed by both Plato and Aristotle, with it’s study of emotions. The Torah story: Aaron and Miriam, how they murmured against Moshe, serves as a specific which defines the subject of tuma from within the Torah itself. Another example: at the burning bush, one of the plagues revealed to Moshe – leprosy. Torah faith stands between the opposing poles of g’lut and geulla. Just as the latter expresses powerful emotions of national mourning and national joy, so too leprosy teaches this relationship ratio between strong emotions expressed through a personal human health disaster.

The 1st commandment of the Sinai revelation directly refers back to the specific case of the redemption from Egyptian slavery. But slavery does not limit itself to physical bondage, but includes emotional slavery domination and mind control. The rivalry between the sons of Yaacov, which culminated in the enslavement of Yosef, and further expressed by the במדבר stories that emphasize the Yatzir HaRa within the hearts of Israel, to return back to Egypt – this tuma contrasts with the tohor middah – רחום.

When the sages command that a ברכה requires שם ומלכות, the latter term of king directly refers back to the 13 middot דאורייתא. In effect, making a blessing calls in the Name of HaShem upon a specific comprehension of no less than one of the 13 Oral Torah middot. Keeping and doing halachic mitzvot requires שם ומלכות, [kingship – in the plural form], just as does pronouncing a blessing, both before and after eating food. The curse of g’lut:
דתנן גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם. מ”ט? רבה אמר לפי שאין בקיאין לשמה

The loss of wisdom to do mitzvot לשמה effectively defines the curse of g’lut. The sages within the Sha’s, they affix the root cause of g’lut to ‘hatred without cause’. But this concept, does it not most essentially hang upon a lack of emotional maturity among the Jewish people? The idea of hanging a mountain by a thread, this indispensable concept, it defines the Order of Damages in the Mishna. What ratio exists between words and emotions? This commentator refers to this question as: “Cave of many colors”. Primitive stone age man, these people directly compare to the enslavement of Israel by Egypt.

Human cultures both express and “cook” the raw emotions which surge through our blood and minds. No man, irregardless of his talent and genius can stand upon the יסוד of ‘fear of heaven’, without wrestling with his emotional immaturity. The substance of mussar builds upon this fundamental יסוד. Theology, by stark contrast, totally ignores this most fundamental requirement of faith. In fact, what a person personally believes promotes raw uncooked passions. For this reason the brit mussar faith does not recognize, nor in any wise does it validate theology. Avoda zara cherishes and highlights theological belief systems, which center themselves upon the ego of I.

How do emotions shape human cultures?. Human emotions, unlike a computer, do not stand divorced from our knowledge. Computers do not possess the ability to cry. Emotions shape how societies develop cultural, linguistic, even intergroup rivalry and conflict or ethnic misunderstandings. They directly influence and differentiate a national culture from all other cultures. Neither Xtianity nor Islam possess the means to understand either the T’NaCH or Talmud because these foreign aliens know nothing of the Jewish cultural impact, and how it shapes the perspective of the Cohen nation. Only a ger tzeddick, as a new creation, with a Torah blessing, can grasp the Torah brit faith.

The New Testament attempt to understand the Torah, by referring to it as “the Law”, serves as a strong proof. Law does not encapsulate commandments. Rather, it reflects court room rulings which strives to compensate for damages inflicted or suffered. But Xtian believers remain blissfully unaware of the concept of lateral Common Law courtrooms. The latter codified Talmudic court rulings, they so most essentially define pharisaic law. Which Church anarchy so heartily despises with their tuma hypocrisy, criminally expressed throughout the last two kilo-years. The final outcome of this false messiah tuma – the Shoah itself.

The soul and the afterlife, both learn from the brit cut between the pieces. How many children did Avram have at that time? Zero children. He cut an oath brit on the sworn oath that his future born seed would compare to the stars in the sky for its great multitudes. Now! What oath did Avram swear back to the Creator of the Universe whom father Avram called El Shaddai? El Shaddai, the Divine Name affixed to Chag Sukkot — the name of the Nefesh Yechidah.

The halachic mitzva of kiddushin: what does a man acquire through kiddushin? If its the body of the woman, such an acquisition compares to buying a Hebrew slave – tohor; or acquiring the permission of a whore for sex – tumah. The mitzva of kiddushin an inference learned from Get – as in divorce. What does the Get return back to the divorcee? Her Nefesh O’lam Ha’Bah – – her future born children. The mitzva of kiddushin therefore stands upon the foundation of the Brit between the pieces. The oath which Avram placed upon El Shaddai to judge and witness – – – the faith commitment that El Shaddai would live within the hearts of the chosen Cohen Nation. This oath brit sworn by Avram stands eye to eye with the oath brit sworn by El Shaddai that the seed of Avram would compare to the stars in the heavens.

Upon this יסוד rests the primary precondition known as avodat HaShem. The Torah explicitly warns the house of Aaron, never to attempt to do avodat HaShem while in a condition of tuma. Any attempt to perform avodat HaShem while breathing tuma spirits carries the Divine Decree of כרת – that person cuts himself off from the brit faith. The din of כרת, encourages the opposite response of t’shuva. King David experienced כרת as a consequence of his ערוה with Bat Sheva. The prophet Natan pronounced the Divine Din of Civil War throughout the generations of the House of David. Meaning that t’shuva for the crime of ערוה, which carries the din of כרת, equally applied to not just David himself, but to all his future born generations. This same כרת din equally applied to Adam HaReshon. Adam did not alone die. Rather 10 generations of Adam died during the floods in the days of Noach.

The brit faith its cut upon the lives of a Man’s children. Each father, in his own right establishes the Creation story within his own brit seed. Herein explains the k’vanna of the opening blessing to acceptance of the yoke of the kingdom of heaven
קדוש (previous generations) קדוש (present generations) קדוש (future generations) בכל יום תמיד מעשה בראשית.
The language קדוש refers to the oath brit dedication of the Cohen nation unto HaShem. Directly comparable to the dedication of Yitzak upon the altar unto HaShem. A Torah korban dedicates, by means of swearing a Torah oath, life and not death, to HaShem. As a direct consequence tefilla stands in the place of korbanot. Tifilla stands in open contrast to prayer. It dedicates middot tohorot by which a Cohen Israel sanctifies his life walk before HaShem. Prayer, by stark contrast, Goyim make plead requests to their God(s) which primarily involve their own immediate personal lives.

The Oral Torah stands upon the יסוד of tohor middot, both דאורייתא ודרבנן. Tohor middot serve as pronouns, as opposed to adjectives, unto the Name of HaShem. The 6 Yom Tov + Shabbot manorah, a Cohen Israel strives to kindle and light a tohor midda fire. By affixing a tohor middah unto one of the 6 Yom Tov (nefesh, ruach, neshama, chyyah, yeshida, nefesh kalli), affixed to a specific day of the week, face of the soul; a Cohen Israel strives to attach a tohor middah (defined as a consequence of Torah learning) unto a specif face of his soul. (The soul: directly refers to passing this tohor commitment unto his children). The mitzva of kiddushin most essentially entails bearing children and their education in Torah tohor middot. The name of the soul a Cohen Israel dedicates on Shabbot – Shalom. Hence Yidden traditionally greet one another on shabbot with — Shabbot Shalom.

Neither Xtianity nor Islam possess any wisdom upon the defining concept of faith – tohor. The Cohen Israel dietary laws, for example, do not prohibit the consumption of delicious foods because those animals qualify as “unclean”. Tuma does not mean “unclean”. Both opposing Torah concepts – tohor & tuma – refer to spirits breathing within our hearts. The Torah dietary laws apply strictly and only to the Cohen Israel brit people alone. Irregardless that the Catholic church dresses up as priests, similar to Islam’s slaughter of halal meat attempts to duplicate rabbinic kashrut laws, neither this nor that qualify as part of the brit Cohen nation. Both alien religions worship foreign Gods.

A Torah oath brit alliance – Life and Death – hangs upon the scales of Judgement. The servant of Avraham, his name Eliezar, he met the family of Avraham who lived in Iraq. Avram stood related to Sarah through their mutual father. But Sarah’s mother – share no physical family inheritance with Avraham’s mother. From here the sages interpreted the intent/k’vanna of the Torah that the mother determines the Jewishness of the all new born children for all generations. This judgement ruling has received challenge, primarily the Tzeddukim sons of Aaron. They base the logic of their opposition upon the Torah which commands, that only the sons of Aaron can do avodat HaShem in the service of korbanot dedications. The Torah refers to Klall Yisroel as the nation of Cohonim. Therefore unto this day, the Reform Judaism opposition argues that the father determines the Jewishness of all new born children.

The sages answer the challenge made by the Tzeddukim cohonim by teaching the Torah commandment-mussar which instructs Avram to heed the command of Sarah to expel both Ishmael together with his mother. That only Yitzak, Sarah’s son, would inherit the oath brit Cohen “tohor” alliance. The logic of the Tzeddukim collapsed on this refutation. The sages who compiled the Gemara relied upon halacha taken from all 6 Orders of the Mishna, to established their common law legal style of difficulty/answer. The Gemara commentary to the Mishna defines the discipline of common law, the sages of the Gemara bring, close precedents of halacha from any and all of the other 6 Orders of the Mishna; which includes the Order that the current Mishna currently under perview and discussion. פשיטה – obvious.

The style of the servant Eliezar before Avraham’s family who lived in Iraq: the father, mother, and eldest brother of Rebekka, this “style”, comes to teach the mussar of how to cut a Torah oath brit. A brit alliance, by definition excludes the enemy. פשיטה – obvious. The oath brit which Avraham compelled his servant Eliezar to swear: that he would never make a קידושין oath brit alliance with any of the “children” of Canaan.

This judicial ruling, which Avraham made, learns from Lot. The Book of Ruth, the Nasi of the Court – Boaz – interpreted the Torah prohibition not to cut a Torah alliance with the children of Lot: Moav and Ammon; consequent to Balak – who hired Bil’am – the betrayal by Bil’am – to curse Israel. Bil’am, a descendent of La’van, profaned the sworn oath brit alliance which Yaacov and La’van swore, to cement the alliance which the servant Eliezar likewise swore a Torah oath unto Avraham – to travel to the family of Avraham, who live in Iraq, and to cut an oath brit alliance with members of Avraham’s immediate family in Iraq.

The קידושין [Jewish chuppah wedding] of this union did not violate the כרת din of ערוה that the daughters of Lot profaned. The oath brit alliance of the children of Adam and Noach rests upon the four legs which prohibit acts of theft, oppression, ערוה, and courtroom injustice. The Nasi Boaz ruled, as told through the Book of Ruth, that the daughters of Lot, that the Torah prohibition did not apply to them. The “enemy” curse definition restrictively applied only to the sons of Lot. The Tzeddukim sons of Aaron the Cohen could not logically respond to this difficulty from the Torah; their logic format had assimilated to embrace and accept the Greek logic philosophy. The Talmudic Sages of the Mishna, also more popularly known by Greek New Testament translation – as pharisees.

The tohor middah חנון affixes to the 5th middle blessing of the Shemone Esri רפאנו ה’ ונרפא. A Torah oath brit – cut upon Life or Death/Blessing or Curse. The case/din of the story of how the servant of Avraham – Eliezar cut an oath brit alliance with the family of Avraham living in Iraq logicly compares to the famine in the days of Ahav. The prophet Eliyyahu judged king Ahav as a wicked king, who like Yerov’am, abandoned the oath brit alliance that establishes the Torah as the Written Constitution of the Tribal oath brit Republic alliance of 12 Tribes. A similar logic analysis views a precedent comparison as both close and valid – Bil’am – the descendant of L’van – who profaned the oath brit alliance which Yaacov and La’van originally cut.

King Sh’lomo in equal measure violated and profaned the oath brit Republic alliance when he failed to set, and establish the authority of the Great Sanhedrin lateral common law court system. Justice functions as the נמשל to the משל of rain fall in its proper season. Ahav assimilated and embraced foreign cultures and customs; he decreed the abandonment of the Torah Constitution. The משל of famine – caused by no rain – the נמשל – foreign enemy troops who scale the walls of Jerusalem and brutally conquer the nation’s Capital.

Hitler as a point of comparison, he lacked the clarity of leadership to focus the Nazi invasion of the USSR — with the capture of Moscow. Napoleon captured Moscow and likewise suffered total defeat in war. A basic strategy of total war, to conquer the Capital City of the enemy; meaning capture its Government leaders. Napoleon’s army failed to defeat the Czar of Russia, even though it physicky – militarily temporarily occupied Russia’s Capital city – Moscow.

A second example of the tohor middah of חנון – – the Haf-Torah of Parshat משפטים, located as ירמיה לד: ח – כב, לג: כה, כו. There the Torah/government leaders/princes swore an oath brit alliance that HaShem would fight the Gods of Bavel, like as happened in the days of Moshe and also during the leadership of Yehoshua the servant of Moshe. But these leaders profaned the 7th year oath brit which establishes Liberty for all slaves and the cancillation of debts. Therefore the prophet ירמיה, as a consequence saw a vision whereby HaShem swore to bring g’lut, total military defeat upon the kingdom of David by the king of Bavil because the princes of the government embraced the tuma behavior practiced by Bil’am and his betrayal of the alliance cut by his fore father La’von.

The order of Rashi tefillen remembers this double bladed oath brit alliance obligation – – placed upon all generations of Israel, to all eternity. The pursuit of tohor Justice defines the judicial rulings as codified through the arranged and edited Order of the Chumash Parshaot; which places the revelation of the Torah at Sinai adjacent to the judicial courtroom rulings which most essentially defines the entire Parsha of משפטים – which immediately follows the story of the Sinai Torah revelation. The tohor middah of חנון weighs upon the scales of Justice: life vs. death. Tefilla contrast prayer, in that the people of the Cohen nation dedicate Torah defined emotional middot unto HaShem as holy in how we walk before G-d.

Do we keep faith to our oath sworn brit obligations which sanctify a Torah defined tohor middah unto HaShem as having the נמשל interpretation of how we do t’shuva and modify how our emotions affect both our thoughts and behavior in all future social interactions. A holy dedication wherein we dedicate our lives to [a משל metaphor] “cook” and improve the quality of our emotional maturity. חנון measures our commitment dedication to guard the backs of our oath brit allies, and not betray their oath alliance trust. The curse of חנון destroys the Cohen nation when we profane and abandon our oath brit alliance dedication unto HaShem – whose Spirit lives within our hearts, when we accept the curses sworn by Bil’am, to cause the total military defeat of Israel at the hands of our enemies during the crisis military disaster.

The tohor middah רחום, as expressed in the 4th Middle Blessing within the Shemone Esri –
ראה בענינו וריבה ריבנו וכו’ … גואל ישראל
This subcategory “king” of the 13 tohor middot, (each of these 13 middot wears its own unique crown), orally communicated to Moshe at Horev, functions as the expression and maturity of emotional development.  The tuma reverse of the midda of mercy, expressions of Oedipus hubris.  Oral Torah logic, contrasts with the Greeks philosophy: as expressed by both Plato and Aristotle, with it’s study of emotions.  The Torah story: Aaron and Miriam murmur against Moshe, serves as a specific which defines the mental disease the Torah, at the burning bush, refers to as leprosy.  Torah faith stands between the opposing poles of g’lut and geulla. 

The 1st commandment of the Sinai revelation directly refers back to the specific case of the redemption from Egyptian slavery.  But slavery does not limit itself to physical bondage, but includes emotional slavery domination and mind control.  The rivalry between the sons of Yaacov, which culminated in the enslavement of Yosef, and further expressed by the במדבר  stories that emphasize the Yatzir HaRa within the hearts of Israel, to return back to Egypt – this tuma contrasts with the middah of רחום.

When the sages command that a ברכה requires שם ומלכות, the latter term of king directly refers back to the 13 middot דאורייתא.  In effect, making a blessing calls in the Name of HaShem upon a specific comprehension of no less than one of the 13 Oral Torah middot.  Keeping and doing halachic mitzvot requires שם ומלכות, just as does pronouncing a blessing over food which one eats.  The curse of g’lut:
דתנן גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם. מ”ט? רבה אמר לפי שאין בקיאין לשמה

The loss of wisdom to do mitzvot לשמה effectively defines the curse of g’lut.  The sages within the Sha’s, they affix the root cause of g’lut to ‘hatred without cause’.  But this concept, does it not most essentially hang upon a lack of emotional maturity among the Jewish people?  The idea of hanging a mountain by a thread, this indispensable idea defines the Order of Damages in the Mishna.  What ratio exists between words and emotions?  This commentator refers to this question as: “Cave of many colors”.  Primitive stone age man, these people directly compare to the enslavement of Israel by Egypt.

Human cultures both express and “cook” the raw emotions which surge through our blood and minds.  No man, irregardless of his talent and genius can stand upon the יסוד of ‘fear of heaven’, without wrestling with his emotional immaturity.  The substance of mussar builds upon this fundamental יסוד.  Theology, by stark contrast, totally ignores this most fundamental requirement of faith.  In fact, what a person personally believes promotes raw uncooked passions.  For this reason the brit mussar faith does not recognize, nor in any wise does it validate theology.  Avoda zara cherishes and highlights theological belief systems, which center themselves upon the ego of I.

How do emotions shape human cultures?.  Human emotions, unlike a computer, do not stand divorced from our knowledge.  Computers do not possess the ability to cry.  Emotions shape how societies develop cultural, linguistic, even intergroup rivalry and conflict or ethnic misunderstandings.  They directly influence and differentiate a national culture from all other cultures.  Neither Xtianity nor Islam possess the means to understand either the T’NaCH or Talmud because these foreign aliens know nothing of the Jewish cultural impact, and how it shapes the perspective of the Cohen nation.  Only a ger tzeddick, as a new creation, with a Torah blessing, can grasp the Torah brit faith.

The New Testament attempt to understand the Torah, by referring to it as “the Law”, serves as a strong proof.  Law does not encapsulate commandments.  Rather, “the law” reflects court rulings which strives to compensate for damages inflicted or suffered.  But Xtian believers remain blissfully unaware of the concept of lateral Common Law courtrooms.  It’s the latter Talmudic court rulings which so most essentially define pharisaic law, which Church anarchy so heartily despises with their tuma hypocrisy, criminally expressed throughout the last two kilo-years.  The final outcome of this false messiah tuma – the Shoah itself.

Saw an interesting article that perhaps might interest you.  From our recent conversations have witnessed a depth of your personality never before known to me.  Feel such a depth of gratitude to you personally.  In Hebrew the term “Mussar” appears as the closest understanding of the strong rebuke which I received from you, and accept upon my heart.  The T’NaCH defines prophecy by the term “Mussar”.  In the early 20th Century a rabbinic scholar by the name of Israel Salanter challenged the post Rambam Orthodox “style” of learning Talmud with the “mussar movement”.

Israel Salanter, one of the most original and influential Jewish leaders and thinkers of Eastern European Jewry in the modern period. One of Salanter’s most striking innovations, the transformation of the issue of ethics from the domain of theology to the realm of psychology. Immanuel Etkes traces Salanter’s unique view of Mussar doctrine, especially his introduction of modern psychology to the traditional understanding of personal ethical development.

Rav, Aaron Nemuraskii, learned under the great posek Yosef Shalom Eliashiv of Jerusalem. The Rosh Yeshiva of D’VaR Yerushalim a rabbi Horowitz, this man can directly trace his lineage back to Shmuel the prophet.  In the back of the Talmud, commentaries through the generations.  Remember rabbi Horowitz showing me his forefather commentaries on the Talmud, which the modern Sha’s Bavli include.  He revealed to me some 10 generations of Talmudic scholars.  At 31, first approached rabbi Horowitz for permission to learn in his Yeshiva.

Apparently, possess a talent for this type of scholarship.  The first time Rav Aaron and I completed the entire Sha’s Bavli – we did it in about 4 months of incredibly intense learning.  Before Rav Aaron would consent to teach me Talmud he insisted that I develop the skill to read the Aramaic targums/translations of both the Targums of Onkelos and Jonathan Ben Uzziel on the Torah and Prophets as easily as i could read an English newspaper.

Would later come to realize that Rav Aaron interpreted “Mussar” based upon the פרדס kabbalah taught by rabbi Akiva and all his five major talmidim.  These scholars, upon their backs, stand the entire Sha’s Yerushalmi and Bavli!  [The term “Sha’s” refers to the 6 Orders of the Mishna].

My ability to grasp the פרדס logic system, astounded almost every rabbi whom I ever encountered.  One erev Yom Kippor, Rav Aaron’s rav, the posek of the entire Ashkenazi world, asked me to give him a blessing.  The sh’itta[logic system] which Rav Aaron taught me learns “Mussar” in a completely and novel way; completely different from the sh’itta of rabbi Israel Salant’s mussar movement of the turn of the 20th Century.  Rabbi Salants’ mussar functioned as an additional appendage to the Sha’s Bavli.  The logic format developed by my scholarship makes understanding the Sha’s Yerushalmi and Bavli completely and totally dependent upon this mussar logic format which explains the hidden kabbala of rabbi Akiva’s פרדס chariot mysticism.

A humorous story occurred in Jerusalem.  Started learning the Talmud in a Chabad Yeshiva in Jerusalem.  There I met a geon/genius Chassidic Rav.  At that time I barely knew the alef – bet/alphabet.  Would go up to the women’s section and employ a derivative of braille to teach myself Hebrew.   But before anyone realized my success at learning, this famous Chassidic rabbi had me sit upon his knee like I was a child.  Years later, i met this rabbi at a Chassidic wedding and explained to him a novel sh’itta of how to learn the Baali Tosafot – the grand children of Rashi.  Their commentary on the Talmud, it’s considered, virtually by all rabbinic authorities, as the most difficult and complex Talmudic commentaries ever written.

My explanation of the Baali Tosafot shocked that rabbi.  Showed him how the Baali Tosafot learned Sha’s by means of bringing precedents based upon precedent logic of Common Law.  That Rashi’s commentary on the Chumash learned the פרדס kabbala of Rabbi Akiva, whereas the Rashi commentary on the Talmud, limited its scholarship to assisting later scholars how to correctly read a page of Gemara.  Rashi witnessed the 1st Crusades.

It was not the 1st time that that rabbi received a scholarship jolt from me.  After only 2 years in the Yeshiva explained a difficult Rashi commentary on the Chumash/5 Books of the Torah, based upon an obscure concept located within the Yerushalmi Talmud.  Most Talmudic studies today totally ignore the Yerushalmi.  Rav Aaron’s sh’itta by contrast employed the Yerushalmi as the primary basis by which to learn the Talmud Bavli.  This sh’itta of Rav Aaron followed the sh’itta of learning that the Ramban advised.  The Ramban’s cousin placed the Rambam into charem/excommunication.  The Rambam, like most of the Spanish rabbis of that period, had assimilated to the recent re-discovery of the ancient Greek philosophers, specifically to Aristotle.

The פרדס mussar which Rav Aaron taught me, this sh’itta of logic stands totally different and apart from the logic formats developed by Plato and Aristotle.  The פרדס mussar of logic, which my commentary upon the entire Sha’s Bavli seeks to prove, argues that Rabbi Akiva and his 5 major talmidim relied exclusively upon this פרדס mussar logic system to interpret the Torah as expressed in the Talmud Yerushalmi and Bavli.  This line of learning reopens the can of worms of Rabbeinu Yonah, the cousin of Ramban, and his excommunication of the Rambam, making him on par with Baruch Spinoza.

To what does this challenge to the authority of the Rambam compare?  Recently composed a poem which challenges the authority of the entire Xtian religion.  Tongue ‘N cheek, a poem written by Edgar Allen Poe influenced me.

Spoke the Raven NeverMore
Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What reward of justice, do you receive –
For theft, slander, rape, pogroms, ghettos & Genocide mass murder?
Justice Justice where are you?

Deicide Gospels have a story to tell
They speak of Courtroom injustice
Their story proclaims the Gospel Good News –
The murder of God by Man.

Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What life in the world to come, do you deserve?
The Judgement Day for all generations baptized.
Deicide for eternity, your Gods’ dead and so are you.

That’s your portion, in the world to come.  Justice for all to see!!
Guilty generations of hypocrites, believers in the Cross.
With Crusader zeal and halos shining bright, they violently murder their God. 
Guilty for these Gospel crimes, the religion of saints, condemns the Pharisees.


Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What reward of justice, do you receive –
For theft, slander, rape, pogroms, ghettos & Genocide mass murder?
Frankenstein God, son of theology, Second Coming where ye be?  Exiled. Eternal death.
So quote the Raven nevermore.

The re-interpretation of ancient texts, with an entirely novel “spin”, seeks to shatter the “ethical containment force” [An idea which I developed at Texas A&M to explain the impact of a revolution upon society.  The models for me at that time, the French, Russian, Nazi, and Iranian revolutions.  The common denominator with all these political disasters, the revolutionaries rejected both the religion of their nation, as well as their nations’ form of government.  My commentary to the Talmud rejects Judaism as a religion together with the political idea of Monarchy.  This 2-step approach, likewise defines my perception of racism: volatile words combined with violent actions].

Mark Twain has likewise made a marked influence upon how I read the Book of Kings.  The black slave Jim, thought king Solomon an absolute fool.  This judgment caused me to interpret the entire Book of Kings as a political satire; something comparable to Gulliver’s Travels.  Why for example does that Book open with the machinations of the prophet Natan and Bat Sheva?  It compares (all literature learns by comparison and contrast) to the son of Solomon who traveled to Sh’Cem to become the anointed king. 

Just as the latter did not listen to the elder advisors of king Solomon so too king Solomon did not heed the counsel of the prophet Natan in the matter of building the Temple!  Natan advised the king that the crux of the Temple stood upon the foundations of establishment of a Federal Sanhedrin Court legal system.  King Solomon interpreted his father’s command to build a House of wood and stone.  This explains the satire of Kings expressed through the story of the 2 whores requesting justice.  The last commandment that Moshe the prophet sought to achieve: the establishment of the small Sanhedrin Federal Courts of law in the 3 Cities of Refuge on the other side of the Jordan river.

The refutation of the “wisdom” of both king Solomon and the Rambam, seeks to shatter the “ethical containment force” of Orthodox Judaism.  In like manner so too does this novel sh’itta of mussar which explains the Chariot פרדס mysticism of Rabbi Akiva.  My commentary to the whole of the Sha’s Bavli seeks to interpret those texts as a model of a lateral Common Law Court system. [A system of law comparable to the institution of the jury system in American revolutionary law.]  This sh’itta of Talmudic scholarship has the goal to re-interpret the original intent of the T’NaCH and Talmud as a Constitutional political idea – rather than the religious concept of Judaism, which the Jewish scholars of the Middle Ages formalized.

https://nationalinterest.org/feature/guilt-trip-what-america-should-learn-germany%E2%80%99s-nazi-reckoning-170826
Titled:

Guilt Trip: What America Should Learn From Germany’s Nazi Reckoning

           “Today, America is experiencing what is popularly called a reckoning—a           return to the past with an eye on crimes related to race, the crime of
           slavery especially, charged not only to particular individuals or institutions
           but to the nation as a whole. It is a backwards voyage with an avowed
           forward purpose: to make America a better, more just society. Still, even
           if intentions are laudable, the question can be posed: What does it profit
           a nation to embark on what might aptly be called a guilt trip? Is the
           hoped-for destination likely to be the actual point of landing?”

The Rambam had an elder brother, kind of like yourself, who greatly contributed to the Rambam’s ability to learn the Sha’s and develop his novel system of scholarship.  I am greatly in your debt.  Your kindness and generous spirit has permitted me the means to develop a completely novel way of learning the Talmud.  At Texas A&M the realization of my destiny came to me, it’s my hope to pen a political theory of revolution which compares to the writings of Troskii in his day. 

Clearly the ideal of socialist\communism – utterly repugnant to me.  But at Texas A&M I predicted the fall of the Soviet Union.  I argued then, that the reason that the Soviets invaded Afghanistan – their fear that the Islamic revolution of Iran would spread to the Islamic republics within the Soviet Union – based upon Troskii theory of the ‘Continuous Revolution’.  Israel in my early years in the country witnessed the mass emigration of Russian Jewry to the country.  I have met and befriended many Russian Jews.  Virtually all of them know nothing about Troskii.  The Soviet government, long after Stalin, censured and repressed his writings throughout the history of Communist USSR.  Troskii’s grandchildren made aliya to Israel and like myself learned in the Yeshiva education system.  I came to Israel as a Troskiite supporter.  Needless to say, Troskii’s writings enjoy a permanent influence upon how I perceive both the T’NaCH & Talmud.

Thank You Harris best regards to Vicki and your family.

Spoke the Raven NeverMore
Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What reward of justice, do you receive –
For theft, slander, rape, & mass murder.
Justice Justice where are you?

Deicide Gospels have a story to tell
They speak of Courtroom injustice
Their story proclaims the Gospel Good News –
The murder of God by Man.

Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What life in the world to come, do you deserve?
The Judgement Day for all generations baptized.
Deicide for eternity, your Gods’ dead and so are you.

That’s your portion, in the world to come.  Justice for all to see!!
Guilty generations of hypocrites, believers in the Cross.
With Crusader zeal and halos shining bright, they violently murder their God. 
Guilty for these Gospel crimes, the religion of saints, condemns the Pharisees.

Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What reward of justice, do you receive –
For theft, slander, rape, & mass murder?
Frankenstein God to eternity, Second Coming where ye be?
So spoke the Raven nevermore.

Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What reward of justice, do you receive –
For theft, slander, rape, & mass murder.
Justice Justice where are you?

Deicide Gospels have a story to tell
They speak of Courtroom injustice
Their story proclaims the Good News –
The murder of God by Man.

Deicide Gospels wo wo wo!
God killing monsters ho ho ho!
What life in the world to come, do you receive
All generations baptized?
Deicide for eternity, your Gods’ dead and so are you.

That’s your portion
In the world to come.
Justice for all to see!!
Guilty generations repeatedly, did violent murder of their God. 
Guilty for these crimes: theft, slander, rape, & mass murder.

The opening Gemara of Gittin differentiates between “bnai Noach “Jews”. (Mixed up the Gemara of Sanhedrin together with Gittin.  According to rabbi Meir located in נט. Sanhedrin 7th chapter corresponding to the Mishna which teaches a Case/Law on disrespect of the Name HaShem).   “Bnai Noach “Goyim” where do they fit in?.  Bnai Noach Jews, according to the opening Gemara of Gittin, do not know how to do mitzvot לשמה. That opening line of Gemara of that in Gittin, the Reshonim interpreted it by concluding that the Sofer writers of the Get, that they made a mistake in transcribing the correct name of the woman so divorced.  But this Reshon reading of Gittin, very problematic!  Why?  Because throughout the Gemara of Ketuboth, no such problem likewise ever occurred when the Sofer wrote the Ketubah of the Kallah.  

The sh’itta of the Baali Tosafot, learns off the dof – as a rule – in all its commentaries on the Talmud. This going off the dof, makes the Tosafot commentary difficult to learn for most young students. Why did the grandchildren of Rashi choose this sh’itta of learning, rather than follow the sh’itta established by Rashi’s great commentary on the Talmud?

The style employed throughout the 6 Orders of the Mishna, Case/Law.  Case/Law represents the expression of “Common Law”.  All Common Law legal systems stand on the foundation of ‘prior precedents’.  Therefore, just as does every Gemara on each and all Mishnaot, bring precedents to learn a specific Mishna connected to other Mishnaot across the 6 Orders of the Sha’s Mishna and Gemara, so too does the commentary made by the Baali Tosafot on the Talmud.

That said: let us define a key term exile/g’lut.  Rhetoric confuses people, b\c they permit ‘fuzzy logic’ and assume a definition for a key term, without making the necessary prior research to prove or validate their definition of this key term/word, upon which they hang their entire argument.  The Gemara of Baba Kama refers to this common error as ‘hanging a mountain by a hair’.  The Gemara of Sanhedrin, Rabbi Meir says a Jew ‘bnai Noach’ who studies the Torah, compares to the Cohen HaGadol.  Rashi’s commentary on that page elaborates that Jews never removed themselves from the brit of Noach/Adam.  What differentiates the brit of Noach/Adam with the revelation of the Torah at Sinai?  Simply put:  the brit of Noach/Adam sits upon the four legs of the Divine Chair: which obligates Adam and Noach not to do acts of theft, oppression, incest, and pervert Court justice.  The brit of Sinai by contrast stands upon the 2 legs of the first two opening commandments of Sinai.

Learning most essentially requires defining terms.  That people who participate in active learning – they, so to speak,  strive to sit on the same page by which they mutually define basic terms.  On Sanhedrin נט. Rabbi Yochanon rules the death penalty to any bnai Noach “Goy” who learns Torah.  The Capital Crime committed by the bnai Noach “Goy”, theft.  But what common denominator do the Rabbis, Yochanon and Meir share in common?

What bnai Noach do the rabbis, Yochanon and Meir refer to: a gere toshav living within the borders of Judea.  A Capital Crimes Court, only a Sanhedrin of 23 or 71 Judges has the authority to adjudicate crimes involving the death penalty.  Rabbi Meir and later Rashi teach that Jews never abandoned the brit of Noach and Adam.  The dispute between these two great Mishnaic scholars, the employment of a compound definition for the term ‘bnai Noach’.  Rabbi Yochanon learns bnai noach to ger toshav Goyim living within the borders of Judea.  Rabbi Meir learns bnai noach to Jews living in both Israel and g’lut/exile. There legal conclusion of halacha depend upon how the define the term: “Bnai Noach”.

The brit of Noach/Adam, let’s affix this brit to the mitzva of kre’a shma.  The brit of Sinai, let’s affix this brit to the mitzva of tefilla.  Why?  The Talmud of ברכות teaches: make your prayers from a fixed location/מקום.  This Gemara language, despite the dispute on how the later Poskim determined the halacha; Rav Rothenburg of Germany, one of the principle teachers of the Ramban, held that the term מקום of ברכות refers to a beit knesset.  Yosef Karo, a first generation Acharon scholar, disputes how Rav Rothenburg, an early/middle Reshon, learns the Gemara of ברכות.  Rabbi Karo, openly rejected the halachic opinion of Rav Rothenburg.  In a similar vein, the Rambam harshly criticizes the B’had, a late generation Gaonim scholar from Bavl!  Rabbi Karo based his pasok halacha upon the opinion expressed by another Reshon.  He held that המקום קבועה, applies to the place a person da’avens within his private house.  This halachic rulings follows the opinion of Rabbeinu Yonah.

Rabbeinu Yonah of Gerona, one of the chief judges of Spain who placed the Rambam into harem!  Rabbeinu Yonah wrote the famous work Shaarei Teshuvah following the disastrous public burning of 24 cartloads of Talmud in Paris France in 1242.  The Rambam “Civil War” took Western Jewry straight to a 300 year sentence of living in ghettos in absolute poverty conditions.  The Rambam, like many if not most of the rabbis of Spain, a very assimilated person, specifically concerning the recent rediscovery of the ancient Greek philosophies.  The Rambam organized his work: Mishna Torah, based upon Aristotelian logic.  This decision by the Rambam destroyed the kabbala of learning handed down by Rabbi Akiva and all the scholars found within the pages of the Sha’s Talmud, the kabbala known as פרדס scholarship, or Chariot mysticism. 

This ancient kabbala of learning, it pairs דרוש with פשט, and רמז with סוד.  The 1st pair affixed to learn the Aggaditah of the Sha’s Talmud, whereas the latter pair, affixed to understand the k’vanna of the ritualized halacha within the Sha’s Talmud.  As weaving a garment requires a warp with its opposing woof threads, so too the editors of the Sha’s Talmud, they “wove” common law halachic rulings together with prophetic mussar.  They affixed Aggadic prophetic mussar, and opposed it by Halachic ritualism “threads” within the Sha’s Talmud.  פרדס “weaves” Aggadita into Halacha.  Aristotelian logic which the Rambam code employs uproots and destroys the halacha connection with the Aggadita within and throughout the Sha’s Talmud. Aggaditah through דרוש logic, strives to understand the eternal mussar which the prophets, within the T’NaCH, command the generations of Israel.  Rambam’s code divorced the halacha from the Talmud.  He likewise divorced Halacha from Aggadita, and did not even give Aggadita her Get!!!!

The Rambam ‘Civil War’ resulted in a consequent huge population transfer of Jews fleeing Ghetto imprisonment.  Eastern European Jewry would have never existed without the Rambam Civil War.  Alas most rabbinic education ignores this horrific tragedy of the Jewish people that explains why Jews fled from Western to Eastern Europe as refugees.   All later scholarship made upon the Rambam’s Mishna Torah acknowledges the authors’ fundamental error of not bringing Talmudic sources to his posok halachic rulings.  All earlier and later Reshon scholars like the B’hag, the Rif, and the Rosh, understood that halacha requires aggadita in order to understand the purpose of keeping halachic rituals.  The words and subjects within the Great Codes of Jewish Law might employ identical or similar language in the comparative study of these classic codes of halacha.  But all other Reshon halachic Codes validated the פרדס kabbala of Rabbi Akiva, whereas the halacha of the Rambam totally abandoned the authority of the פרדס kabbala of Rabbi Akiva!!

The Rambam did not know how to do mitzvot (an undefined term) לשמה – the opening Gemara of Gittin!  The distinction between Torah commandments, to Prophetic mitzvot, to Rabbinic Halachot, comparable to the grinding and purifying grains through a mesh of filters in order to make a fine bread.  What defines this key term “prophet”?  A prophet commands mussar.  For example: this shabbot Torah reading Yitro – the revelation of the Torah at Sinai. Difficulty: the Talmud teaches that after the opening first 2 commandments, that Israel demanded from Moshe, that he go up and receive the rest of the Torah, lest the nation die.  Consequently how to explain the organization and editing of the Torah which writes the 10 Commandments?!  Israel could not hear any more commandments, they feared for their lives after the opening first two commandments.

A prophet commands Mussar.  Moshe organized and edited the Torah for it to include a 10 Commandment format.   Mussar, as taught by Moshe through his 10 commandments editorial editing,  links the revelation of the Torah at Sinai with the 10 plagues by which HaShem brought Israel out of Egypt; as expressed in the opening Commandment at Sinai.  Par’o oppressed and enslaved, the revelation of the Torah at Sinai stands on the opposing “magnetic” pole: pursue justice.

Logic organizes thought based upon making “measured/middot comparisons”.  This explains how the Gemara and the Baali Tosafot learn the Mishna.  Oral Torah logic, Moshe derived his 611 commandment “commentary” to the revelation of the opening first two Commandments of the Sinai Torah revelation.  Stuck in the middle of the Sinai/Horev revelations of both the Written and Oral Torah, the sin of the Golden Calf.  There the people approached Aaron and declared – Moshe’s dead, who will teach us the rest of the Torah??  (When Moshe ascended the Mount, Israel had heard only the first two opening commandments of Sinai).  

The revelation of the Oral Torah at Horev comes as a direct result of the sin of the Golden Calf. The hysteria that Moshe had died!   Aaron!!   Who will ‘interpret’ the rest of the Torah for us? Oral Torah logic has the purpose of interpreting the k’vanna of the Written Torah.  Can later generations of assimilated Jewry replace the Oral Torah logic system with an alien ancient Greek philosophy on logic?  The Rambam held it permitted to learn and interpret the Talmud based upon Greek logic!!   A lot of equally authoritative rabbis disagreed with Rambam’s cultural assimilation with Aristotle, and his decision to annul the lights of Chanukah.  The dedication of the lights of Chanukah: the dedication to interpret the Written Torah strictly and only through means of relying upon Oral Torah middot of logic.

The Rambam prevailed following the disaster of the Paris 1242 burning of the Talmud.  About 60 years after the king of France expelled all the Jews living in his country.  This totally destroyed the school of Rashi/Tosafot!!  The author of the Tur halachic code abandoned the sh’itta of  his father the Rosh, (the Rosh highly opposed the Rambam).  Yosef Karo wrote his famous Beit Yosef upon the Tur halachic code, modeled after the sh’itta of how the Rambam divorced halacha from its aggadita!!  Halachic Judaism radically changed its course of direction.

A similar tragedy occurred in the days of king Sh’lomo.  Why does the Book of Kings open with the story of the brother of Avshalom declaring himself king?  Torah logic works by making ‘measured comparisons’.  The opening Book of Kings introduces the influence of Natan the prophet.  What mussar did Natan the prophet communicate to David when he wanted to build a Temple?  That HaShem never requested such a thing from any leader — ever.  According to all the prophets, HaShem commands a simple commandment – pursue justice.  What does the pursuit of justice have to do with building a grand structure made of wood and stone?  Nothing.

Prior to his passing, on the last day of his life, Moshe our Teacher strove to establish 3 of the cities of Refuge — which by definition includes their necessary small Sanhedrin Courts!!  The only cities other than Jerusalem permitted to have permanent private altars – the 6 cities of refuge. The dedication of a korban by the Nasi of the small sanhedrin court prior to issuance of a Capital Crimes ruling of death, the Cohen head of the small sanhedrin court publicly dedicated a korban upon that city’s private altar.  A korban makes a lot of smoke. The ancients used smoke signals to make public statements, like for example – the time of the new Moon. The korban testifies that the Judges of the small sanhedrin court made their ruling while breathing tohor spirits.  That the judges of the court had not taken nor received any bribes.

King Sh’lomo, (in the story over the sole living baby, in the dispute between the two whores) failed to set up and establish a Federal Sanhedrin court legal system.  Natan commanded a strong mussar to David, he advised the king to build, as an expression of the Temple, the Federal Sanhedrin Court legal system.  Just as Sh’lomo did not heed the advice of Natan the prophet who advised king David, so too Sh’lomo’s son, when he traveled to Sh’Cem to be anointed king over all Israel, he too rejected the advice given by the elder advisors of king Sh’lomo!!  This decision resulted in permanent Civil War till g’lut\exile destroyed both kingdoms of 10 Tribes Israel and Yechuda.  

Civil War goes by many metaphoric names in the Talmud.  The most famous topic reference of Civil Wars – hatred without cause among Jews.  The Rambam ‘Civil War’ continues to this very day.  Reform Judaism calls halacha archaic.  Why?  Because the Rambam code of halacha lacks all connection to the depths of prophetic mussar, as learned from the Aggadita!!  Israel came to a crossroads: (1) in the sin of the Golden Calf/how to interpret the Torah; (2) at the building of the Temple/abandonment of the Sanhedrin Court system; (3) the Rambam definition of halacha, independent and free from all prophetic mussar commandments.  All three crossroads decisions lead to the same destination — g’lut for the Jewish People.

The opening Gemara of Gittin differentiates between “bnai Noach “Jews” (according to rabbi Meir located in נט. Sanhedrin 7th chapter corresponding to the Mishna which teaches a Case/Law on disrespect of the Name HaShem), who do not know how to do mitzvot לשמה.  That opening line of Gemara in Gittin, the Reshonim interpreted that the Sofer makes an error in writing the correct name of the divorcee woman.  But this Reshon reading of Gittin, very problematic!  Why?  Because the Gemara of Ketuboth, no such problem likewise ever occurred when the Sofer wrote the Ketubah of the Kallah.  

The sh’itta of the Baali Tosafot, learns of the dof, as a rule in its commentaries on the Talmud.  This going off the dof, makes the Tosafot commentary difficult to learn for most young students.  Why did the grand children of Rashi choose this sh’itta of learning rather than follow the sh’itta established by Rashi’s great commentary on the Talmud?

The style employed throughout the 6 Orders of the Mishna, Case/Law.  Case/Law represents the expression of “Common Law”.  All Common Law legal systems stand on the foundation of ‘prior precedents’.  Therefore, just as does every Gemara on each and all Mishnaot, bring precedents to learn a specific Mishna connected to other Mishnaot across the 6 Orders of the Sha’s Mishna and Gemara, so too does the commentary made by the Baali Tosafot on the Talmud.

That said: let us define the key term exile/g’lut.  Rhetoric confuses people b\c they assume a definition of a key term, without the ability or research to prove or validate their definition of this key term/word upon which they hang their entire argument.  The Gemara of Sanhedrin, Rabbi Meir says a Jew ‘bnai Noach’ who studies the Torah, compares to the Cohen HaGadol.  Rashi’s commentary on that page elaborates that Jews never removed themselves from the brit of Noach/Adam.  What differentiates the brit of Noach/Adam with the revelation of the Torah at Sinai?

Learning most essentially requires defining terms.  That people participating in the learning – they, so to speak,  sit on the same page by which the define basic terms.  On Sanhedrin נט., Rabbi Yochanon teaches the din of death to any bnai Noach “Goy” who learns Torah.  The Capital Crime committed by the bnai Noach “Goy”, theft.  What common denominator to the Rabbis Yochanon and Meir share in common?

The bnai Noach to who they refer to: a gere toshav living within the borders of Judea.  A Capital Crimes Court, only a Sanhedrin of 23 or 71 Judges has the authority to adjudicate crimes involving the death penalty.  Rabbi Meir and later Rashi teach that Jews never abandoned the brit of Noach and Adam.  What separates this brit as unique and separate from the revelation of the Torah at Sinai?

The brit of Noach/Adam, let’s affix this brit to the mitzva of kre’a shma.  The brit of Sinai, let’s affix this brit to the mitzva of tefilla.  Why?  The Talmud of ברכות teaches: make your prayers from a fixed location/מקום.  The language, despite the dispute on how to poskin the halacha based upon this Gemara; Rav Rothenburg of Germany, one of the principle teachers of the Ramban, held that the term מקום of ברכות refers to a beit knesset.  Yosef Karo, a first generation Acharon scholar disputes how Rav Rothenburg, an early/middle Reshon, learns the Gemara of ברכות.  Rabbi Karo, a later generations, openly rejected the opinion stated by a Reshon scholar!  On similar vein, the Rambam harshly criticizes the B’had, a late generation Gaonim scholar from Bavl!  Religious rhetoric by rabbinic authorities today have issued a bull of dogma which forbids later generations to dispute interpretations made by earlier generations of Talmudic scholars.  Bah-humbug.

Rabbi Karo in his Shulchan Aruk brings the opinion of Rabbeinu Yonah of Gerona, one of the chief judges of Spain who placed the Rambam into harem!  Rabbeinu Yonah wrote the famous work Shaarei Teshuvah following the disastrous public burning of 24 cartloads of Talmud in Paris France.  The Rambam “Civil War” took Western Jewry straight to a 300 year sentence of living in ghettos in absolute poverty conditions.  The Rambam, like many if not most of the rabbis of Spain, a very assimilated person.  The Rambam organized his work: Mishna Torah based upon Aristotelian logic.  This decision up rooted and destroyed the kabbala of learning handed down by Rabbi Akiva and all the scholars found within the pages of the Sha’s Talmud, the kabbala of פרדס scholarship.  

The kabbala of learning pairs דרוש with פשט, and רמז together with סוד.  The 1st pair required to learn the Aggaditah of the Sha’s Talmud, whereas the latter pair required to understand the k’vanna of the ritualized halacha within the Sha’s Talmud.  As weaving a garment requires a warp with its opposing woof threads, so too the Talmud “weaves” its common law rulings with Aggaditah with its opposing Halachic “threads”.  פרדס “weaves” Aggadita into Halacha.  Aristotelian logic which the Rambam code employs uproots and destroys the halacha connection with the Aggadita within and throughout the Sha’s Talmud.  Aggaditah through דרוש strives to understand the eternal mussar which the prophets within the T’NaCH command the generations\O’lam Ha’bah of Israel.  Rambam’s code divorced the halacha from the Talmud.  He divorced Halacha from Aggadita and did not even give Aggadita her Get!!!!

The Rambam ‘Civil War’ which resulted in a huge population transfer of Jews fleeing Ghetto imprisonment for Eastern European countries, highlights the g’lut\exile of Jewry in the Middle Ages.  Alas most rabbinic education ignores this horrific tragedy.   All later scholarship made upon the Rambam’s Mishna Torah acknowledges the authors’ fundamental error of not bringing Talmudic sources to his posok halachic rulings, as did all earlier and later Reshon scholars like the B’hag, the Rif, and the Rosh.  The words and subjects might employ identical or similar language, but all other Reshon halachic rulings stood within the shadow of the פרדס kabbala of Rabbi Akiva, whereas the halacha of the Rambam totally abandoned the authority of the פרדס kabbala of Rabbi Akiva!!

The Rambam did not know how to do mitzvot (an undefined term) לשמה – the opening Gemara of Gittin!
The distinction between Torah commandments to Prophetic mitzvot to Rabbinic Halachot, they compare to the grinding of grain to make a fine bread.  What defines the key term prophet?  A prophet commands mussar.  For example: this shabbot last – the revelation of the Torah at Sinai.  Difficulty: the Talmud teaches that after the opening first 2 commandments, that Israel demanded from Moshe the prophet, that he go up and receive the rest of the Torah lest the nation die.  Consequently how to explain the Xtian 10 Commandments?!  A prophet commands Mussar.  Moshe organized the Torah for it to include the 10 Commandment format as mussar which links the revelation of the Torah at Sinai with the 10 plagues by which HaShem brought Israel out of Egypt; as expressed in the opening Commandment at Sinai.

Logic organizes thought based upon making “measured/middot comparisons”.  This explains how the Gemara and the Baali Tosafot learn the Mishna.  Oral Torah logic, Moshe derived his 611 commentary to the revelation of the opening first two Commandments at Sinai!!  Stuck in the middle of the Sinai/Horev revelations of Written and Oral Torah, the sin of the Golden Calf.  There the people approached Aaron and declared – Moshe’s dead, who will teach us the rest of the תרי”ג commandments??  (When Moshe ascended the Mount, Israel had heard only the first two opening commandments of Sinai).  

The revelation of the Oral Torah at Horev comes as a direct result of the sin of the Golden Calf.  Moshe is dead, who will ‘interpret’ the rest of the Torah?  Oral Torah logic has the purpose of interpreting the k’vanna of the Written Torah.  Can later generations of assimilated Jewry replace the Oral Torah logic system with ancient Greek philosophy?  The Rambam held it permitted to learn and interpret the Talmud based upon Greek logic!!  

The Rambam prevailed following the disaster of the Paris 1242 burning of the Talmud.  About 60 years after the king of France expelled all the Jews living in his country.  This totally destroyed the school of Rashi/Tosafot!!  The author of the Tur halachic code abandoned the sh’itta of learning of his father the Rosh, (the Rosh highly opposed the Rambam).  Yosef Karo wrote his famous Beit Yosef upon the Tur halachic code, modeled after the sh’itta of how the Rambam divorced halacha from its aggadita!!

A similar tragedy occurred in the days of king Sh’lomo.  Why does the Book of Kings open with the story of the brother of Avshalom declaring himself king?  Torah logic works by making ‘measured comparisons’.  The opening Book of Kings introduces the influence of Natan the prophet.  What mussar did Natan the prophet communicate to David when he wanted to build a Temple.  That HaShem never requested such a thing from any leader ever.  According to all the prophets HaShem commands a simple commandment – pursue justice.  What does the pursuit of justice have to do with building a grand structure made of wood and stone?  Nothing.

Prior to his passing, on the last day of his life, Moshe our Teacher strove to establish 3 of the cities of Refuge which by definition includes the small Sanhedrin Courts!!  The only cities other than Jerusalem permitted the use of private altars – the 6 cities of refuge.  The dedication of a korban by the Nasi of the small sanhedrin court prior to issuance of a Capital Crimes ruling of death, the Cohen head of the small sanhedrin court publicly dedicated a korban upon that city’s private altar.  The korban testifies that the Judges of the small sanhedrin court made their ruling while breathing tohor spirits.  That the judges of the court had not taken nor received any bribes.

King Sh’lomo, in the story of the dead baby of the 2 whores, failed to set up and establish a Federal Sanhedrin court legal system.  Natan commanded a strong mussar to David, he advised the king to build, as an expression of the Temple, the Federal Sanhedrin Court legal system.  Just as Sh’lomo did not heed the advice of the elders who advised king David, so too Sh’lomo’s son, when he traveled to Sh’Cem to be anointed king over all Israel, he too rejected the advise given by the elder advisors of king Sh’lomo!!  This decision resulted in permanent Civil War till g’lut\exile destroyed both kingdoms of 10 Tribes Israel and Yechuda.  

Civil War goes by many metaphoric names in the Talmud.  The most famous topic reference concerning the general subject of Civil Wars – hatred without cause among Jews.  The Rambam ‘Civil War’ continues to this very day.  Reform Judaism calls halacha archaic.  Why?  Because the Rambam code of halacha lacks all connection to the depths of prophetic mussar, as learned from the Aggadita!! Israel came to a crossroads in the sin of the Golden Calf/how to interpret the Torah; at the building of the Temple/abandonment of the Sanhedrin Court system; the Rambam definition of halacha, independent and free from all prophetic mussar commandments.

JewishPress.com

Stand up, Dear Clergy

Do not fear because God is with us!

Now is the time for our Priests, Rabbis  and Pastors to rise up and fight back against the Covid lockdowns; to stand up against this tyranny against humanity. We were together for promoting civil rights. Now it is our moment to promote and protect our HUMAN RIGHTS

“God created man in his own image. . .  male and female he created them.” (Gen1:27)

We are all made in His image and therefore of inestimable dignity, equality, and worth.

No Covid does not compare to the Civil Rights movement and the issues Blacks raised against White racism.  Two separate Cases that do not compare.  Covid perhaps more closely appears to resemble the fear and dread felt during the Black Death.  Cities burned, both during the Black Death & the Covid pandemic.  Therefore No Covid does not compare to the leadership of Martin Luther King or Malcolm X.

The logic of abortion compares to the slaughter of a pregnant animal.  Once the mother, slaughtered by the proper halachic laws, not necessary to apply those same halachic laws to the animal in the womb.  Why?  The life of the baby depends upon the life of the mother.  Hence if say a cow receives ritual slaughter, and the calf in the womb has developed sufficiently that it lives, even if this calf grows to maturity – it does not require ritual slaughter. 

The embryo growing in the womb of a pregnant woman has a similar ruling.  Its life depends upon the life of the mother.  The sages make distinctions with pre 40 day old babies and post 40 day old babies.  The Gemara of Sanhedrin נט. brings a dispute between ר’ יוחנן ור’ מאיר.  What distinguishes the nature of their logical dispute?  Rabbi Yochanon expresses the opinion that a Goy who learns Torah behaves as a thief and should receive the death penalty.  Rabbi Meir expresses a counter opinion that states that a Goy who studies Torah compares to the Cohen HaGadol/high priest.

The rest of the dof/page of Gemara addresses the subject of the laws of Bnai Noach.  What does the term “Bnai Noach” mean?  Rashi’s commentary there states the opinion that Israel never left the general category of ”Bnai Noach”/temporary resident.  This Gemara compares to Baba Kama that employs an opposing rhetorical term of reference “Canaani”.  D’varim, the 5th Book of the Torah lists 2 types of Goyim 1. gere toshav & 2. Na’cre/stranger.  The language employed by the Sha’s Talmud does not construct other categories of Goyim.  Therefore the Gemara of Sanhedrin whose language employs the term: ‘Bnai Noach’, refers to the gere toshav.  Whereas the Gemara in Baba Kama refers to the Na’cre/stateless refugee person ie “stranger”.

Talmudic logic stands upon the construct of Common Law.  Common Law learns by means of bringing precedents.  It’s just that simple.  Comparing one Case with other Cases requires logic, specifically the Oral Torah logic which Moshe the prophet orally heard at Horev.  From this logic Moshe derived his 611 Commandment commentary to the revelation of the opening TWO Commandments of Sinai which all Israel heard.

Now this returns the subject back to the Mishna of Sanhedrin.  פרק שביעי/Seventh Chapter. 
המגדף אינו חייב עד שיפרש השם.
A person who curses, not condemned to death, until he explicitly employs the Name of HaShem.  This explains the dispute between Rabbis Yochanon and Meir, and how they understand the language of the opening phrase of the Mishna quoted above. 

As previously mentioned only a Sanhedrin Court has a Torah mandate issue a death penalty.  Therefore both rabbis Yochanon and Meir agree, that the term: “Bnai Noach”: refers specifically to the gere toshav person.  A gere toshav temporarily resides within Judea.  Rabbi Yochanon understands the laws of gere toshav that violation of any of these 7 laws – qualifies as a Capital Crime!  Rabbi Meir makes an equally great comparison, on Yom Kippor the Cohen HaGadol explicitly pronounces the Name of HaShem.  The opening pages of the Gemara of Avoda Zara, dof ג, teaches that the Goyim abandoned the brit of Noach.  The Torah brings the stories of the people of Sodom and the Tower of Bavil as precedents that the Goyim abandoned, almost immediately, the brit of Noach.  Rashi’s analysis on Sanhedrin נט. which states that Israel remains within the Bnai Noach laws therefore merits praise. 

Goyim never accepted the opening first 2 Commandments of the Sinai revelation.  Therefore Rabbi Meir correctly discerns that a “Bnai Noach” who learns Torah, meaning he learns Torah לשמה, compares to the Cohen HaGadol who on Yom Kippor pronounces the Name.  The opening Gemara of Gittin/divorce distinguishes between gere toshav Jews living within Judea from gere toshav Jews living in g’lut/exile.  G’lut Jewry does not know how to do mitzvot לשמה.  Nonetheless, the 7 Universal laws apply to Jews living in g’lut.  The Rambam sharply contrasts with Rashi, and serves as proof that he relied upon the logic of Aristotle to organize his Mishna Torah.  As a dog returns to eat its vomit, so too the Rambam failed to learn Sha’s Talmud based upon the Oral Torah logic of tohor middot לשמה.

Having brought precedents, let us return to the subject of abortion.  Since the life of the unborn child depends upon the life of its mother, the mother takes priority over the unborn child.  If child birth threatens the life of the mother, then her life takes priority over that of the baby, even a 3rd trimester baby!  If this threat does not apply, then the rabbis permitted abortion of the baby prior to 40 days.  After 40 days, the growing mass of cells within the mother’s womb takes on the shape of a baby as opposed to the rough shape of a shoe.  Once the embryo has grown to the extent that the baby looks like a child, the rabbis of the Talmud feared to kill such a small being.

JewishPress.com

Stand up, Dear Clergy

Do not fear because God is with us!

Now is the time for our Priests, Rabbis  and Pastors to rise up and fight back against the Covid lockdowns; to stand up against this tyranny against humanity. We were together for promoting civil rights. Now it is our moment to promote and protect our HUMAN RIGHTS

“God created man in his own image. . .  male and female he created them.” (Gen1:27)

We are all made in His image and therefore of inestimable dignity, equality, and worth.

No Covid does not compare to the Civil Rights movement and the issues Blacks raised against White racism.  Two separate Cases that do not compare.  Covid perhaps more closely appears to resemble the fear and dread felt during the Black Death.  Cities burned, both during the Black Death & the Covid pandemic.  Therefore No Covid does not compare to the leadership of Martin Luther King or Malcolm X.

American Jews with ties to a small community of Jews in Uganda are condemning the Israeli Interior Ministry’s decision to reject the right of those Jews to immigrate to Israel.The ministry was responding to a Supreme Court petition by Kibita Yosef, a Ugandan Jew who had requested to make aliyah.
Yosef, who converted to Judaism in 2008 under the auspices of the Conservative movement, first applied to immigrate to Israel while studying in a yeshiva there under the Law of Return. The law allows all Jews, including those who have converted, to become citizens.But the Interior Ministry, which handles citizenship, rejected Yosef’s application, according to Haaretz. Yosef has appealed to the Supreme Court, which is expected to make its decision next week and could overrule the ministry.

The conflict could have potential consequences for Jews worldwide.“We’re profoundly disappointed by the Interior Ministry’s decision,” said Rabbi Jacob Blumenthal, CEO of the United Synagogue of Conservative Judaism and the Rabbinical Assembly, which has a longstanding relationship with the Abayudaya Jewish community in Uganda. “We see it as a profound insult to the Conservative movement.”

The Abayudaya began practicing Judaism in 1919 after a Ugandan leader, Semei Kakungulu, declared himself a Jew and began adopting Jewish practices. In 2002, the Conservative movement began overseeing official conversions in the community.

https://www.jpost.com/israel-news/jewish-leaders-condemn-israels-rejection-of-ugandan-jews-from-immigrating-657007

What does the Gemara say of a גרי צדק? 
                                                            Compared to:

What does the Gemara say of a גרי תושב?
מלמד הלשון לומר: איני יודא?
In baseball, they would call the clause: “איני יודא?” a Strike!   Smile that’s funny.  Nice comparison.  Logic.  People get complicated, powers of the emotional mind find multiple avenues to express themselves.  Something like, perhaps similar to either tohor or tuma spirits.  All greatness or wickedness breaths from within our hearts.  Hearts plural.  The heart has 4 chambers.  The names of the 4 chambers of the heart: פרדס.

Meaning.  How does a person behave?  Workmanship defines avodat HaShem.  The wisdom of an artist, , , , , , , where repetition expresses itself, where both art & wisdom compare to the double helix of DNA.  Compare the repetition of martial arts.  Logic.  Classically two Types of Logic struggle, comparable to Yaacov wrestling the Angel of Esau.  Two of the four chambers house either tohor or tuma middot spirits. Which one do you choose at this moment in time?  Ancient Greek philosophers, Plato and Aristotle, they developed a profound philosophy called ————— logic ————–. 

Which logic system format did the Church embrace throughout the Middle Ages unto this very day?  The Church “chose” the Greek school of logic.  The Greeks sought to exterminate the Oral Torah logic which bases itself upon middot.  Both middot דאורייתא ודרבנן.  Middot, spirits dedicated from within the heart unto HaShem.  How will a person da’aven before HaShem?

The wheel of t’shuva goes round and round.  So too the wheel of da’at.  Ying & Jang – Female and Male.  Opposites attract, Likes repel; or the poles they reverse themselves and the opposite occurs.  Only Man has the obligation to reproduce.  Cursed the person who calls Day Night & Night Day.  A Man a woman or a Woman a man.   White can or cannot reflect Black?  Like the words written on a page.  Oral Torah logic: effectively functions as measured comparisons.  Middot serves as the medium by which a person makes precedential ‘measured comparisons employing a diversity of opinions.  The scholars of the Gemara felt “artistic licence to drive”, meaning: one and all “drove” the פרדס Chariot kabbala taught by Rabbi Akiva and his 5 great talmidim.  Rabbi Tarfon, Rabbi Meir, Rabbi Yechuda, Rabbi Bar Yochai, and Rabbi Yehudah BeRabi Nechemiah who studied under Rabbi Tarfon.  All the anonymous sayings in the Tosefta, the Sages attribute to R’ Nechemiah.  Rabbi Yose the Galilean, an opposing sh’itta to that of both Rabbis Akiva and Ishmael.

The Issue of גרי צדק, the transformation of a Goy into a בריאת חדש.    The opening blessing of the kre’a shma: the 2nd sentence of the first blessing of kre’a shma:

המאיר לארץ ולדרים עליה ברחמים, ובטובו מחדש בכל יום תמיד מעשה בראשית.

The k’vanna of this blessing refers directly to the גרי צדק.  Do only Traditional rabbis guard the gate unto the oath brit Cohen nation?  G’lut rabbis of all stripes and persuasions do not follow the chariot פרדס kabbala taught by rabbi Akiva and all the rabbis in every page of the Sha’s Talmud. Therefore its not just for only traditional conversions to validate the life of a גרי צדק.