The opening פרק contains three סוגיות. The opening sugia כא: א – ט. The סוגיה opens with the restrictions placed upon Cohonim concerning tumah. The key concept that defines avodat HaShem את לחם אלהיך הוא מקריב. This phrase exists as a משל. Talmidim of the generations required to employ the logic of making דיוקים and therein understand the נמשל mussar instruction which the Torah commands.
Grasping the k’vanna of commandments, compares to the ability of olfactory powers, expressed through the משל of קרבני לחמי לאשי ריח ניחחי. And a second משל employs a similar comparative language: והקטירם הכהן המזבחה לחם אשה, this language refers to a korban shalom. The נמשל to avodat HaShem, the dedication of tohor social middot behavior – holy to HaShem.
The sages in the Gemarah of ברכות learn the נמשל of korbanot unto tefillah. The k’vanna of tefillah — the dedication of defined tohor middot learned from prophetic mussar. Tefillah sanctifies positive time oriented commandments. Like partnership mitzvot, this table leg, upon which rests the Torah, requires k’vanna. Treating the Siddur as a comic book, where frumkeit rattle off memorized rote words and pretend themselves pious and religious, inspires contempt from “chilloni” Yidden who mock the comedy of shuckle davening.
The daughter of a Cohen who pursues casual sex commits a Capital Crimes offense against the honor of her father! The subject of ערוה links directly with tumah. The distinction between tohor and tumah mitzvot defines the k’vanna of all partnership commandments. The sons of Eli, the Cohen HaGadol despised the honor of their father. The prophet Shmuel’s vision of the curse sworn upon the House of Eli, learns from the דיוק made upon the daughter of a Cohen who pursues the tumah middah of liberal sexuality.
Let’s Learn. A slightly distant precedent: ו: טז – יט. The merit of the Cohen nation keeping the commandments separates the bnai brit from the Goyim. This required distinction permits Israel to rely upon the blessing of HaShem which brings victory over our Goyim enemies when we war to conquer the land.
G’lut Jewry cannot keep Torah commandments because their cursed mock shuckle g’lut davening compares to the daughter of a Cohen who practices liberal sexual ערוה. Another slightly distant precedent: יג: ב – ו. Assimilated Jewry no more loves HaShem, than do person(s) holding a rat in a mikveh becomes tohor.
A distant precedent: יד: יא – כז. Assimilated Jewry compares to tumah animals. The sages once debated over the status of a particular bird whose signs of tohorah raised suspicions of doubt. They determined the status of the bird by observing with which birds it associated. The mussar of that Gemarah, its נמשל refers to Frumkeit Yidden who assimilated Polish dress and practiced foreign cultures and customs in their halachic observances.
An עם קדוש cannot also adore and obey the ערלה of the tumah Yatzir within our hearts which ignores the commandment: את חקתי תשמרו. The Torah most essentially instructs depth through partnership prophetic mussar. The language חקתי directly refers to this type of prophetic mussar.
Another distant precedent: טו: ז – יח. To whom does the משל of the אביון מאחד אחיך refer to? Poverty affects Jews in the land and in g’lut. The אביון in the land, applies to the assimilated Jewry. This commandment learns from the adjacent precedent mitzvah עבד עברי. The language העבט תעביטנו, just as the עבד עברי learns fear of Heaven, through the mitzvah of העניק תעניק during his six years of service, so too the assimilated אביון just prior to the sh’itta year, his culture shock marvels at the Torah revealed before his eyes.
A distant precedent: טז: יג – כ. Chag Sukkot sets apart a tohor domain, comparable to the four Shabbot domains: והלוי והגר והיתום והאלמנה. As a Yeshiva bochur, a Chabad Yeshiva permitted a 31 year totally assimilated old man to learn in Yeshiva. Rabbi Kaplan permitted me the opportunity to mature my Yiddishkeit. The memory of his tremendous kindness, together with the wonderful rabbis who taught me the basics of Torah, defines for me, the meaning of אביון as a term applied to myself.
The spirituality taught by the religions of Goyim jabbers about God, theology-this and belief system-that. Pursuit of justice among our people, achieved through lateral common law courtrooms … the Universal religions of faith, they confuse human courtroom common law justice with the ecstasy of being Saved and love for God(s).
Religions of love quickly revert to oppression and extreme hatred of others. Partnership commandments – completely unheard of among religious Goyim; a kabbalah vision totally concealed to worshippers who practice avodah zarah.
An exact precise precedent: יז: יד – כ. The mitzvah of Moshiach דאורייתא perhaps best summarizes the k’vanna of both tohor and tumah partnership commandments – a blessing or a curse. A slightly distant precedent: כא: א – ט.The partnership commandment of justice perhaps the mitzvah of כי ימצא חלל best exemplifies.
Partnership mitzvot, they train the minds, they plant the burden of our obligations to one another. We as the Cohen people share a brit alliance with one another, in the oath sworn lands. Only an אביון among our people could enter a school and murder innocent children of family and friends, as an expression of rage.
A distant precedent: כג: ד – ט. The hiring of Bil’am to curse Israel, this tumah social behavior too defines the language of אביון. An exact precise precedent, by which to understand the commandment to remove ourselves from tumah social behaviors: כד: ח – יח. The sign of the אישי הצרעת learns from Miriam and Aaron.
This sign HaShem revealed to Moshe @ the bush of Horev when HaShem commanded the mussar mandate to remove Israel from the tumah of g’lut avodah zarah. לשון הרע has the k’vannah to humiliate the dignity of some targeted other(s). The two sons of Aaron died as a result of dedicating “strange fire” of the אש ברית.
Tohor middot do not לא תעשק שכיר עני ואביון. During the long g’lut the societies and civilizations Jewish refugee populations endured oppression as despised alien foreigners and poor. The distinction between the two similar terms Goyim cultures do not discern.
But poverty of the עני does not resemble the inability of אביון citizens to differentiate between their fellow brother and sister citizens, from illegal parasitic refugee populations. An example of the latter, the drug gangs who illegally cross the border from Mexico, and promote violent murder for profit or hire within America. The אביון leans toward theft, rape and murder. It makes no difference to him who suffers from his hate crimes.
Partnership commandments recognize the great need to invest in our Cohen people. The distinction between the עני and אביון learns from the precedent distinction between grasshoppers and locusts.
Par’o enslaved Israel, and Israel became a thorn in Egypt’s side. Partnership commandments understand that the poor require a stake in the society of which they live. Something like Caesar supplied both bread and the Colosseum games to the inhabitants of Rome to prevent civil unrest.
Another distant precedent: לא: א – ו. The many times which the Wilderness generation murmured against Moshe and Aaron, that cursed generation failed to grasp the sanctity of partnership commandments. HaShem commanded a strong mussar. Moshe died in g’lut, to sanctify the most holy nature of tohor partnership commandments within the Torah. Moshe died together with the Wilderness generation whom he led out of Egypt.
The House of Aaron and the Tribe of Levi received no inheritance in the land. Also teaches the distinction between עני and אביון. By stark contrast, the assimilated Tzeddukim, they served as the 1% super rich caretaker overlords of the Judean Banana Republic. Ruled as a colony by the foriegn empire Capitals – Persepolis, Alexandria, Damascus, and Rome.
General Bar Kochba, anointed as the Moshiach, made a tremendous error in strategy when he failed to invade Syria and expel the Roman legions from Damascus. He compounded his flawed strategy by not sending ambassadors to Persia and requesting heavy artillery to negate Rome’s military superiority. His failure to coordinate the revolt together with Alexandria permitted the Romans to crush the two separate revolts piecemeal.
As mentioned in the previous Parsha, לד: א – יב instructs the mussar of partnership commandments which most essentially define the korban avodat HaShem of the House of Aaron, the דאורייתא middah of חנון as expressed in the blessing:
רפאנו ה’ ונרפא, הושיענו ונושעה, כי תהילתנו אתה, והעלה רפואה שלמה לכל מכותינו, כי אל מלך רופא נאמן ורחמן אתה: ברוך אתה ה’ רופא חולי עמו ישראל.
The kabbalah of יחזקאל opens with a precise exact mussar precedent א: א – ג: ט. Chariot mysticism, the great kabbalah of the prophets, explained by Rabbi Akiva’s פרדס logic system instructs the mussar of partnership commandments. The rebellion of the house of Israel against HaShem, our refusal to keep tohor partnership commandments. Herein succinctly defines the judgment of g’lut.
The classic Roman law codes which divides the תרי”ג mitzvot into positive and negative commandments continued the אביון rebellion by the House of Israel to obey our KING. What did the מגלת ספר contain? Tohor and tumah partnership mitzvot.
A distant precedent contains twice repeated לכן – a Torah oath ה: ז – יז. The דיני נפשות curses because we refuse to keep and honor partnership mitzvot. Another distant precedent: ו: יא – ז: ד. A slightly distant precedent: יא: ז – יג. Again the mussar opens with לכן. Tefillah dedicates לכן tohor middot as the basis of that positive time oriented commandment.
Saying the words of the Siddur, arrogant in the assumption that says the words according to the פשוטו של המקרא accomplishes nothing in matters of the mitzva of tefillah, regardless how many thousands of “rabbis” say otherwise. Herein explains why the תלמוד חכם merits greater respect than even a moshiach king of Israel.
An exact precise mussar precedent: יב: ח – טז. The din to scatter Israel unto g’lut, measure for measure weighed against our rebellion to guard and do tumah and tohor partnership mitzvot.
A slightly distant precedent of mussar: יד: יב – כ. The tohor middah of ‘giving heart’ learns from the mussar that Noach Dani’el and Iyyov, would too fail to inspire their generation to sanctify tohor partnership mitzvot!
The Book of Iyyov likewise instructs this exact mussar. The rebukes given by Iyyov’s Goyim pals failed to link obedience to tohor partnership mitzvot. Contrast the value of dav’vening with a minyan, as a key defining k’vanna. Likewise the mysticism of the Book of Daniel, the kings favors oppression and murder of the innocent. Noach failed to inspire his generation of the flood to sanctify partnership commandments.
A slightly distant precedent: יז: א – יח. The tumah of despising the obligation to sanctify sworn oaths, a huge Yatzir Ha’Rah.
My daughter has taken over the kitchen cooking so the mussar of the prophet shall terminate here. The mussar of this kabbalah instructs g’lut for the generations who fail to grasp that ‘fear of heaven’ goes together with tohor and tumah partnership mitzvot.