What distinguishes רחום from חמל? Confusing the two separate verbs as bad as the NT Greek failure to differentiate a – מאי נפקא מינא – רב חסד – day vs night distinction between מלאכה from עבודה, which ritually addicted observant Jews also blithely ignore! Understanding requires development of the skill to discern like from like! For example the distinctions between t’ruma, ma’asar, and chol! Israel hardly a “profane” טיפש פשט. Parshat נח סמוך לבראשית. Just as the Siddur stands upon the בסיס of סמוכים to separate and distinguish between T’hellim which do not require k’vanna/שבח from blessings which נזקוק כוונה – שם ומלכות.

The essential Torah wisdom kabballah theme, סמוך to the דברים\משנה תורה ratio. Why the טיפש פשט beginning vs end question – invalid? What does משנה תורה mean? Weigh on the scales of judgment the Yad codification of halacha of called Mishna Torah; against rabbi Yechuda Ha’Nasi’s משנה – common law Case/Din – codification which stands upon בניני אבות precedents of courtroom “Common Law”?

If you affix משנה תורה to the post sealing of the Shas – Yad, then the revelation of the Torah at Sinai/Horev introduces a Judaic religion. If you answer the Book of דברים the basis for the Mishna, then משנה תורה mandates faith defined through צדק צדק תרדוף, as the obligation to establish the Torah as the Constitution of the 12 Tribal Republic sworn “alliance/brit”, which most essentially requires Yovel liberty for the 12 Tribes who militarily conquer the land; Sanhedrin common law courts possess the Torah Constitutional mandate: power of Legislative review over tribal “statute laws”! The latter possibility qualifies as a huge מאי נפקא מינא … רב חסד distinction; comparable in difference to Life vs Death לשמה בארץ ישראל vs לא לשמה בגלוט; distinction which separates blessings from curses ruling the land with justice requires the כוונה wisdom\מלאכה of the courts making fair restitution of damages inflicted by bnai brit upon bnai brit. Such a wisdom-time oriented commandment clearly distinct like oil & water from toldot positive and negative religious ritual commandments which do not require k’vaana in g’lut.

Actions have consequences. The worship of 2nd Commandment avoda zarah learns from a דיוק made upon the opening Av Mishna of Baba Kama – 4 catagories of damages that really through logical דיוק includes 8; the obvious four tam damages and the דיוק k’vanna 4 מועד damages. Parshat בראשית סומך לנח serves to emphasize the wisdom k’vanna of the Av Torah theme which separates Av commandments from Toldot commandments as a מאי נפקא מינא – רב חסד distinction; as דברים defines משנה תורה based upon the premise that the sages sealed the T’NaCH Mishna Gemara Siddur from toldot later g’lut statute law halachic religious codifications which have assimilated and embraced the culture of Roman and Greek statute law and philosophy of syllogism static deductive logic, prioritized above the kabbalah פרדס in conjunction with how the 7, 10, 13 rabbinic middot interpret Talmudic warp halachic sugyot and the 32 middot interpret the weft aggadic sugyot based upon respect of the כלל sugya integrity. The statute halachic g’lut לא לשמה codes uproot and obliterate, and therein they blow out the lights of Hanukkah! Jews forget the Oral Torah judicial common law replaced with static statutory religious codes.

The skill to read a blue print, this wisdom permits a building contractor to envision from a two dimensional sheet of paper a three dimensional idea… Front\Top/Side views זה לא כזה וזה לא כזה. The kabbalah of פרדס inductive logic expresses a tohor dynamic way of interpreting, based upon בניני אבות precedents, brought by the different sugyot of Gemara, the essentially to discern כוונה of the language of the Mishna – based upon a fixed perspective; akin to how the Courts judge the testimony of witnesses on the New Moon, likewise distinguishes the testimony of witnesses based upon their unique fixed perspectives.

Contrast the g’lut לא לשמה assimilated statute law religious codifications: 1. They uproot the halachic precedent from how it interprets the language of a precise & very specific Mishna. The Rambam and Shulkan Aruch codes fail to bring the precise Mishna Primary Source. The כסף משנה limited its commentary to the Yad to essentially bringing some speculative Gemara source for the halachic ruling. It never made any attempt to re-interpret the intent of the Mishna viewed through the perspective of that halacha. 2. The codes do not respect sugya integrity any more than does modern Dof Yomi. Chabad encourages a reading of the Yad independent of the Talmud as Rambam suggested in his introduction. A consequent of this error, Chabad believers of the rebbe as moshiach, confuse the obligation of Moshiach as also applicable to לא לשמה g’lut Jewry.

The consequences of assimilation and intermarriage defines the meaning of the 2nd Sinai commandment. As בראשית contrasts the opposing Trees so too the opening Sinai commandments. As does Parshat נח amplify the g’lut of Adam as a central Torah theme that ספר דברים interprets [משנה תורה] the difference between the opening first two commandments which the Talmud instructs כלל ישראל accepted prior to demanding that Moshe receive the rest of the Torah post the Golden Calf משל\נמשל Av precedent of the 2nd Sinai commandment; likewise this “style”, comparable to the distinction between רחום from חמל – the womb vs a chelem child. Rabbi Yechuda publicly acknowledges the בכל לבבך as the struggle between opposing Yatzirot within the heart. Courtroom Common law stands upon the יסוד of precedents, whereas Roman Senate statute law stands upon appeals to cults of personality akin to Mao’s Little Red Book, and the apocryphal story of Stalin’s “pitiful” chicken.

Obviously the precedents brought a Torts court prosecutor\Shammai different from the precedents brought by the justice defense attorney/Hillel in any lateral common law 3 judge court. The role of the 3rd justice, he serves to resolve any תיקו wherein both prosecutor and defense fail to persuade the other of the merits of their precedents brought before any common law Torts court. The fundamental distinction between Sanhedrin and Torts courts, beside the obvious Capital Crimes vs Damages; Torts courts have a mandate to operate in g’lut whereas Sanhedrin courts only within the borders of ארץ ישראל. For example, post Shoah NEVER AGAIN oath rejects Goyim courtroom imperialism to impose their opinions upon the “Jewish Problem”, based upon the corruption of the court of Par’o in the days of Moshe and Aaron.

The NaCH opens with how the prophet interprets the African origin word טוטפות through observance of Pesach-Yoval and brit melah precedents, later expressed through the Gilgal vs Sh’Cem oaths which distinguish between the Orders of Rashi and Rabbeinu Tam tefillen by understanding the רשות מצוה of tefillah ערבית; the חצי קדיש separation with distinguishes דאוריייתא קריא שמע ערבית from דאורייתא קריא שמע שחרית by means of Rabbeinu Tam’s Order of tefillen which interprets the famous dispute wherein Rabban Gamliel got fired as the Nassi of the Court, which the Pesach Haggadah recalls. פלג המנחה remains day not night. Hence a person can place Rabbeinu Tam tefillen and has רשות to affix the ק”ש ערבית to the מנחה shemone esrei; and the shemone esrei ערבית to the ק״ש שעל המיטה. Wisdom-time oriented commandments require k’vanna based upon the בנין אב which makes a מאי נפקא מינא – רב חסד distinction between מלאכה from עבודה where מלאכה constitutes as skilled labor wisdom. Hence shabbat an example, based upon מעשה בראשית, means week not simply the last day of the week as Protestant Seventh-day Adventists insist. On the Six Days of Shabbat bnai brit in ארץ ישראל sanctify wisdom-time oriented commandments לשמה; T’NaCH prophetic mussar Aggada\Gemara defines the Horev 13 Oral Torah middot דאורייתא – דבר שבלב מצוות שנזקוק כוונה meaning מלכות לשמה as expressed through the halacha of rabbi Yochanon in ברכות. Wherein a blessing stands distinct from saying Tehillim in that blessings qualify as a toldah of sworn oaths. Another name for Shemone Esrei – Amidah serves as a רמז learned from the Talmud that a person can either Stand before a Sefer Torah or sit and swear a Torah oath by means of his tefillen.

Clearly, discernment separates static religious rhetoric readings of flat biblical story texts from judicial common law which stands upon the foundation of competitive precedents which produce Majority vs. Minority judicial opinions of justice – fair restitution of damages as Torah faith תורה לא בשמים היא; the key aspect of Yovel liberty for all 12 Tribal Yichus established within the land. Equally clear, the vision of the anointing of both kings Shaul and David moshiach both failed to achieve Yovel liberty through משנה תורה Sanhedrin courts. The failure to judge the Cohonim of Nov, and Uriah before the Great Sanhedrin, likewise duplicated by king Shlomo who failed to judge the Capital Crimes case of the two prostitutes before a small Sanhedrin court and his confusion wherein he ruled Jerusalem function as a city of refuge. The Torah and NaCH understand the 2nd Sinai commandment through the negative precedents of not enquiring how Goyim worship their Gods/assimilation and the war against Midian post the tribal chief of Shemon marrying a Midianite woman. King Shlomo worshipped avoda zarah at the beginning of his reign, when like his son at Sh’Cem, he failed to heed the prophetic mussar which Natan rebuked king David. Pursuit of assimilation of the cultures and customs practiced by Goyim, king Shlomo prioritized the treif desire to build grand Temple Cathedrals rather than judge the Capital Crimes case of the two prostitutes before a full Sanhedrin courtroom; and confusing Yerushalem as one of the Cities of Refuge!

Hence the precedents for רחום, the commandments to kill the people of Canaan, the drunk rebellious child, and the death decree inclusive of Dathan and Abiram children; these precedents arouse Anger which the Torah explicitly remembers through the 10 tests by which Israel aroused through the spies, the din of g’lut. Remembering the 10 plagues of Egypt through the 10 anger tests defines the k’vanna of the Oral Torah middah נצר חסד לאלפים, affixed to the 9th middle blessing of the 3-13- 3\תרי”ג blessing – ולמלשינים אל תהיתקוה – wherein Israel pleads that the tohor attribute of יראת שמים protect our people from the curse of denying the Oral Torah Horev revelation of middot/מלכות, which distinguishes blessings of justice through Sanhedrin courts in the land from cursed Goyim vertical bribed courts, enslaved to a hostile agenda like the courts of Par’o; follow the money, when the State pays the salaries of the justices herein defines bribe. Goyim worship of avoda zarah because they reject the revelation of Sinai/Horev. The lights of Chanukkah have the k’vanna which remembers the ancient Greeks who attempted to deceive Israel to forget the Oral Torah. Expressed over and again through their ever repeated denial of the Oral Torah Horev revelation. The Shomronim, the Tzeddukkim, Xtianity and Islam, the Karaim and the charem placed upon Spinoza followed by Shabbetai Tzvi together with his prophet Natan from Gaza, and Yaacov Frank. The latter false messiah av tuma avoda zara duplicates the Apostle Paul likewise rejected the דאורייתא Moshiach commandment: sanctify Yovel liberty through Great Sanhedrin courts designation of the Tribal Yichus within the borders of ארץ ישראל Torah constitutional republic/commonwealth as the prophetic mussar of brit melah.

The middah of רחום affixed to the womb of Rivka wherein the Yatzir Ha-Tov wrestles with the Yatzir Ha-Raw. Pity merely a reactionary, at best chelem baby-like empathy over the sorry plight of others currently in distress. Whereas רחום the 4th Oral Torah middah affixed to גואל ישראל links redemption to attribute of יראת שמים mussar, interpreted as ‘mastery of a good name reputation’. Hence both ritual slaughter and Torah scholars & scribes require this essential basic attribute of emotional maturity and development. Contrast the disqualification of the Jewish apikoros in mesechta Chullin which clearly does not depend upon either his skills or knowledge of the subject: how to technically ritually kill an animal. Hence רחום סמוך לחנון wherein חנון understood as עיין טוב, which the apikoros lacks.

Just as Yom Kippur separates the ודוי said over the goat thrown of the cliff to נשא עון ופשע וחטאה from the ודוי dedication of the living blood sprinkled before the פרוכת\כפור separates the distinction between a ודוי דאורייתא מן ודוי דרבנן. Hence the Shemone Esrei lacks a rabbinic ודוי and its permitted to add in שמע קולינו this toldot confession of sins which starkly contrasts with the dedication to pursue justice among our people as the Cohen national inheritors of the brit sworn to the Avot which the 3rd through 9th middot amplify לשמה the first שם השם whereas the 10th – 12th middot magnify the repetition of the שם השם לא לשמה g’lut Jewry as the דיוק made upon the closing middah absolutely requires: ונקה as learned through the month of Elul; as the shofar לשמה separates tohor middot spirits blown from the Yatzir Ha’Tov from wind blown from the lungs; toldot commandments which do not require k’vanna, but serve as external vessels like the Mishkan’s relationship with the Shekinah.