Israel’s 3 No’s:
1. No to any negation of the Israeli victory of the 1967 6 Day War.
2. No to any surrender of Israeli rule from all of Jerusalem.
3. No to any 1967 alien Balestinian stateless refugees, much less their descendants, receiving Israeli citizenship.
Ursula von der Leyen delivered her first State of the Union speech, but she made no mention of the recent peace treaties between UAE and Bahrain with Israel.. The EU talks about the absolute need for trust between member states in that Union, specifically in Eastern Europe. Yet demands the division of Israel in the face of total distrust!!! The EU has a hostile agenda in the Middle East. She said nothing about the vile Turkish continued occupation of Cyprus. The vile hypocrisy that EU rhetoric refers to as the ‘Rule of Law’, also popularly referred to as “international law”, specifically the EU condemnation based upon its evil support of UN/Obama 2334, by which foreign alien Powers declare that they have a mandate to determine the international borders of States in the Middle East.
After the 1967 Six-Day War, Israel was — in Defense Minister Moshe Dayan’s famous phrase — “waiting for a telephone call” from Arab leaders. At a summit conference in Khartoum, Sudan from August 29 to September 1. There they pledged to continue their struggle against Israel. Influenced by Nasser, their conditions were quite specific: no peace with Israel, no negotiations with Israel, no recognition of Israel.
Arabs fought and lost wars to throw the Jews into the Sea and complete the Nazi genocide which murdered 75% of all European Jewry in less than 4 years. Germany lost its land grab wars, and got its Capital of Berlin divided. The EU seeks to negate the Israeli victory of 1967. If they can succeed to negate that victory, then what’s to stop them from negating the Israeli 1948 Independence War victory?
The problem centers not upon Arab rejection of their defeats in war. But rather Arab cowardice to repatriate their Arab refugee populations. Arab countries started both the 1948 and 1967 wars. In 1948, immediately after their defeat, Arab and Muslim states unilaterally expelled all Jews living in their countries. Israel repatriated all of these Jewish refugee populations – some 800,000 people which Arab and Muslim countries unilaterally expelled in their post war hysteria.
A similar number of Arab stateless refugees fled the newly established Jewish state. To this very day, not a single Arab or Muslim country has agreed to repatriate their stateless Arab refugee populations. This problem the Arab states must address. The Balestinians refer to this problem – through the denial of their refugee status – as their ‘right of return’. Utter nonsense. Jews prior to the 1948 Independence War miracle, we lived as stateless refugee populations – scattered across North Africa, the Middle East, and all of Europe – for over 2000 years. Jewish stateless refugees had no rights. A basic lie, for Balestinians (Arabs can not pronounce the letter P) to declare that they have rights.
Diplomacy has its windows of opportunity. Prior to the 1948 Israeli Independence War, the UN promoted a 2 State opportunity to Arabs and Jews. After the victory the window permanently slammed shut for any 2 state solution. Immediately after the 1967 June War, Israeli leaders favored land for peace. But with almost 1 million Jews living in Samaria, this window too has permanently slammed shut.
Yom HaDin judges the neshama, the Name E’l, as in Elul. The Book of שמות dedicates 4 Parshaot to the vessels of the Mishkan and garments. Two Parshaot prior to the sin of the Golden Calf and two Parshaot there after, which close the Book of שמות. An object casts its shadow. This idea explains סוד. A building stands upon a concealed יסוד. This method of scholarship, the opposite of רמז, words contained in other words, בראשית: ברית אש, ראש בית, ב’ ראשית. Herein the 6 letters of בראשית teach the discipline of רמז. The discipline of סוד works in the opposite way, it expands a concealed agenda through other metaphors like, for example יסוד. The foundation upon which a building stands – a סוד concealed from view.
Check out the opening of 1st Kings. There the Order of king Shlomo’s administrators mentioned in both order and detail. Oral Torah logic works by making “measured” comparisons by which a person can judge the depth of an idea. A blueprint reads by having a front, side, top view of an designed object. Reading a blueprint gives a 3 dimensional view of that designed object, as read from a 2 dimensional blueprint.
Just looked at some modern commentators who express their fervent belief in the new testament avoda zara. These writers, as a rule, parrot the written words from their Bible translations. They offer no depth analysis of the words which they quote. By stark contrast, rabbi Akiva handed over a kabbala known as פרדס unto his students. The entire works of Mishna and Gemara, both stand upon the יסוד of פרדס scholarship. A thousand years later, Reshon scholarship, debated sh’ittot on how to understand פשט. Scholarship on the Talmud, which lacks a working disciplined knowledge of פרדס, directly compares to Xtianity biblical commentators who quote directly from their bible translations, to preach their son of god noise.
The Auchron sh’itta which teaches פלפול likewise fails to teach פרדס. The emptiness of this popular Yeshiva learning device … a child learns all week in Yeshiva, his rav teaches the פלפול method of scholarship. That child comes home for shabbot, and at the shabbot dinner table talks about all subjects – other than his learning in the Yeshiva. The problem with פלפול, this splitting of hairs between how one Reshon commentator learns a line of Gemara vs. how another Reshon comments – on that identical Gemara phrase – only a few of the boys actually follow the fission scholarship as taught by their Maggid shiur. Never met a child who possesses the skill to discuss his פלפול learning at the shabbot table!
If for no other reason than this, this פלפול sh’itta of learning – its just plain wrong. Rabbis treat פרדס, in a similar wrong way – comparable to saying the 13 middot in the month of Elul. During prayers of selichot, Yidden open the doors revealing the Safer Torah within. Over and again Yidden repeat the 13 tohor middot prayer matras. Never once does any Rabbinic authority challenge the folk to discern/understand the distinction between a tohor midda from a tohor midda. How can a person dedicate their דרך ארץ walk before HaShem, if that person never strives to define – from the Torah – tohor middot?!
Throwing out names of revered authorities, like for example, the Maharal of Prague etc., appeals to authority fails to teach the required kabbala of פרדס, upon which the entire Talmud learns. The concealed common denominator that links the vessels of the Mishkan and garments of the Cohonim, with the appointments of the key Administrative posts made by king Shlomo’s Order of government, [compare and contrast]. This Torah/Prophets depth analysis, what common denominator do they share in common? Both Primary sources omit any and all reference to the establishment of a Federal lateral common law Court system. The basis of Yetro’s mussar given unto Moshe, prior to the revelation of the Torah at Sinai.
Weigh the blessing within the Shemone Esri:
ולירושלים עירך ברחמים תשוב ותשכן בתוכה כאשר דברת, ובנה לתוכה תכין: ברוך אתה ה’, בונה ירושלים.
with the opening set of stories in the first Book of Kings compared to the last four closing Parshaot of the 2nd Book of the Torah, which address the vessels of the Mishkan and the Cohen garments. The k’vanna of these two comparative case studies shares a common root foundation, they both, as stated above, omit the key subject of Federal lateral common law courts.
Justice through courts of lateral Common Law defines the Good Name of Jerusalem, rather than some grand Temple structure made of wood and stone. The learning of Talmud requires knowledge of rabbi Akiva’s פרדס kabbala. The study of Talmud, פרדס most essentially defines. The רמז\סוד compares to the roots of a tree, ever expanding in search of water and minerals, which the tree requires in order to live. Like the foundation upon which a building stands, so too and how much more so, the roots necessary for classic plant life, excluding mushrooms.
To understand the halakic component of the Talmud also compares to the grammar of Hebrew verbs. Each and every Hebrew verb has a two or three letter שרש root, upon which Hebrew grammar builds its language. What does the 3 letter verb root compare? To racism. The first word of the Torah, its 6 letters conceals, it hints to a basic רמז of 2 beginnings/ב’ ראשית. Language opposed by actions; racism employs both the slander/perversion of words, together with violent crimes, committed by mass murder psycho-paths, together with their groupy (just following orders) followers.
The Creation story establishes as its center stage prop, the metaphor of the Tree of Life and the Tree of Good and Evil. The kabbala of this story, most essentially defines Talmud through the tohor and tuma Yatzirot within our hearts. The symbol of life and death, expressed through the tohor and tuma Yatzirot, as expressed in the mitzva of kre’a shma, the Mishna understands that through this mitzva, Yidden have the opportunity to choose the yoke of Fear of Heaven; and live their lives for the purpose of building the reputation of their Good Name.
The language of this opening Torah story, a world full of chaos and anarchy, contrasts with the Order imposed by the 7 days of Creation. These two opposing powers of conflict, they mirror – they reflect – the two fundamentally opposed forces within Nature – life & death. The eternal conflict between these two opposing great powers, in their own odd manner, equally defines the laws of gravity; they create a magnetic field, which impacts human health.
The kabbala of rabbi Akiva’s hints to a possible comparison to the basis of physics: gravity, electromagnetism, weak nuclear force, and strong nuclear force – the 4 fundamental forces of Physics. James Clark Maxwell through mathematical equations unified electric and magnetic forces in 1864. About 80 years thereafter, quantum physics consolidated electromagnetism with quantum physics. The interaction of these 4 primary forces, both פרדס and forces of physics, both tend to interact, so to speak, on a subatomic level.
The kabbala of rabbi Akiva’s פרדס scholarship sh’itta, the רמז\סוד roots search for and seek out the prophet mussar which the Aggadic/Midrash stories contain. To derive from either Aggadita or Midrash the essential “water and minerals” which the שורשים search, requires the acquired, and repeated practiced wisdom of דרוש\פשט. Previously, an earlier metaphor employed to describe this wisdom of Torah scholarship, the reference to the warp and weft of a loom.
Following the victory of the assimilated school of Talmudic scholarship, the rabbis that embrace with a passion Greek philosophy and logic; after the son of the Rosh and rabbi Karo embraced the assimilationist sh’itta of the Rambam, a violent “Civil War” erupted. A g’lut Civil War does not resemble a revolution or classic nation state Civil War. G’lut Jewry did not command their own armies. What the Rambam civil war did attract, hostile foreign States intervention. It began in Paris with the burning of the Talmud, and then spread to the expulsion of entire Jewish communities in France, Germany, and Spain.
German authorities took advantage of the anarchy among g’lut Jewry and imposed crushing taxation which destroyed the Jewish economy. The Church followed this economic attack with a decree that forced Jews to live in ghetto imprisonment for something like 300 years. These cruel policies caused a massive population transfer of Jewish stateless refugee populations. Jews in their 100,000s fled from Western Europe unto Eastern Europe; something like the fork in the road leading to the Nazi death camps. A tried and true method of refugee population control. The haven of Eastern Europe proved itself as a mirage of water in the desert.
Post Karo rabbinic Judaism shifted Torah scholarship away from the Talmud and directed the focus of its energies upon the Shulchan Aruch – the cliff notes of the בית יוסף. Then followed the canard that rabbi Karo based his rulings on halaka, that he followed a majority opinion based upon the Rif, Rosh, Rambam disputes – as if the former two followed the same definition of the term halaka as did the heretic. The realities of ghetto life & poverty, uprooted originality of Torah scholarship. The best Jewish minds failed to grasp or simply forgot that the Rambam’s definition of halaka raped the kabbala of rabbi Akiva, and the framers of the Talmud and Midrashim.
Had real difficulty distinguishing between the blessings:
ולירושלים עירך ברחמים תשוב ותשכן בתוכה כאשר דברת, ובנה אותה בקרוב בימינו בנין עולם, וכסא דוד מהרה לתוכה תכין: ברוך אתה ה’, בונה ירושלים.
את צמח דוד עבדך מהרה תצמיח, וקרנו תרום בישועתך, כי לישועתך קוינו כל היום: ברוך אתה ה’, מצמיח קרן ישועה.
For me, the Siddur shapes the k’vanna of the Yom Tov tefillah. Erev Yom Kippor placed tefillen of Rashi and Rabbeinu Tam, and remembered the sworn oaths which our forefathers swear at Gilgal and Sh’Cem under the leadership of Yehoshua the prophet. A person can not observe Avodat HaShem without striving to self actualize Torah defined tohor middot.
For modern Israelis, the Yom Kippor War casts a powerful shadow. To discuss the ’73 war, it seems to me that this requires understanding US pressure which forced Golda not to repeat the ’67 precedent. Why?
Posting an indictment against this or that Israeli general, based upon 20/20 hindsight, does not expose the conditions and causes for that war. Israeli war time political war decisions came under the shadow of Washington. Why did the Nixon Administration change the dollar from a gold/silver commodity based currency to a petro-dollar/fiat currency? This decision, how did it impact Nixon’s demand imposed upon Golda, not to make another ’67 surprise attack?
Why would OPEC oil producing countries agree to US regulations which restricted and regulated the sale of their own natural resources? As if Saudi Arabia existed as a State within the US Republic?! For OPEC countries to agree to restrict the sales of their oil and gas, limited strictly and only unto US Dollar sales requires research.
In 1971 France demanded gold or silver for their international dollars. OPEC oil/gas sales to countries abroad, which the Nixon/OPEC agreement limited purchase of OPEC oil/gas strictly to US Dollar purchases, this policy forced France to withdraw their demand upon the US, to supply them with gold or silver for their inter-national Dollar surplus.
What preconditions did the king of Saudi Arabia place upon acceptance of the petro-dollar US monopoly? Perhaps, a demand that Nixon would pressure Golda not to initiate the coming war? Why? The logic seems simple to me, Israel started the ’67 war and won. If Egypt and Syria along with other Arab States achieve a similar surprise attack, perhaps they would win the approaching war. This assumption proved false. But Israel, with a population of less than 3 million at the time, suffered 2665 killed in the Yom Kippor War!
The Syrian break through the Golan Heights terrified Golda into assuming that Israel would suffer a total defeat in the 3rd Arab States attempt, within the span of the latter half of the 20th century, to throw the Jews into the Sea. Another possible precondition placed by OPEC oil producing countries, by which OPEC submitted to US regulation of their own natural resources, a demand upon the US, that should OPEC impose an oil embargo against the West, that the US would not invade OPEC countries.
Follow the money. How would the Nixon Administration profit from such a deal? Previously mentioned the hostile economic policy of Paris. The oil embargo exponentially increased the price of oil. All countries who bought OPEC oil had to have international USD petro-dollars. This made Washington the money lender to the planet! Not only this, but Nixon imposed the ‘Windfall Profits tax’ upon domestic oil industries! Overnight the petro-dollar monopoly introduced more cash into the coffers of the US treasury than virtually any domestic private industry thus far taxed!
Therefore Nixon had a stake in the action, an ax to grind, when he demanded from Golda not to initiate the ’73 War!
The the Seven Noahide Laws, as enumerated in the Babylonian Talmud, Sanhedrin 56a:
Carry out justice – prohibition of any miscarriage of justice.
No blasphemy – Prohibits a curse directed at the Supreme Being.
No idolatry – Prohibits the worship of any human or any created thing. Also prohibited is the making …of idols and involvement with the occult. This necessitates an understanding of the One G‑d of Israel and His nature.
No illicit intercourse – Prohibits adultery, incest, homosexual intercourse and bestiality, according to …Torah definitions.
No homicide – Prohibits murder and suicide. Causing injury is also forbidden.
No theft – Prohibits the wrongful taking of another’s goods.
Don’t eat a limb of a living creature – Promotes the kind treatment of animal life. It also encourages an appreciation for all kinds of life and respect for nature as G‑d’s creation.
Chabad loves the Rambam. This ‘halaka’ from the Rambam comes from the Gemara quoted, which teaches Aggaditah. Among the Reshonim scholars (peers of Rambam), the Rambam stands alone whereby he ruled a posok halaka from Aggadic sources! In matters of halaka, the general rule follows like this: individual vs. the majority … the halaka follows after the majority.Chabad which promoted for years their Rebbe false messiah, likewise advertises the Rambam “halaka” known as 7 mitzvot bnai Noach. A load of narishkeit. Why? Rabbi Akiva passed down a kabbala unto his five major talmidim/rabbis [these rabbis transmitted the Talmud as we know it today], a kabbala known as “פרדס”/Chariot mysticism.
Rabbi Yechuda the Prince/leader of the Great Sanhedrin\, employed the “פרדס” kabbalah in ALL his Case/Rule Mishnaot. Likewise the Gemara makes its famous Case/Rule analysis by bringing possible precedents [the יסוד of all Common Law systems of law]. To bring a similar case, from the 6 Orders of the Mishna, to make a depth analysis of the Case/Rule as stated in a specific Mishna, requires logic. Order vs. Chaos … logic requires order. Oral Torah most essentially constitutes the expression of Oral Torah logic. A unique logic format totally different from ancient Greek philosophers whose opposing system of logic Plato and Aristotle communicated.
As a loom has its warp and weft opposing threads, so too the fabric of the Talmud holds to contrasting “threads”, known as halaka and aggadita. The halakic code which the Rambam compiled destroyed the halakic “fabric” produced from the halaka/aggadita “loom”. How? Rambam ripped the halakic Talmudic Primary Sources [the later commentators on the Talmud, collectively known as “Reshonim”, Jewish scholarship roughly from 950 CE unto Josef Karo – the 1st generation of “Auchronim” scholarship on the Talmud and Halaka], away from the Aggadic T’NaCH mussar. The Talmud, compiled centuries after the Romans forcibly exiled almost all Jewry from Judea. The Aggadita by means of דרוש examines the pre first Temple and first Temple Torah scholarship, as recorded in the T’NaCH.
Chabad erroneously claims that rabbi Karo based his halakic rulings, as codified in the Shulchan Aruch, that he followed the majority opinions expressed by the 3 famous Reshon halakic codifiers – the Rif, the Rosh, and the Rambam. Utter superstitious narishkeit. Rabbi Karo’s famous code exists as the “Cliff Notes” of his primary commentary, he wrote upon the Arba’ah Turim, a commentary known as the בית יוסף. The Arba’ah Turim, written by Jacob ben Asher, the son of the Rosh. The Rosh denounced the Rambam. Rabbi Asher abandoned the “sh’itta” how his father learned the definition of halaka from the Talmud, and wrote his now famous Arba’ah Turim, based upon the Rambam “sh’itta” which destroyed the warp/weft/loom “fabric” of the Talmud!
The Rambam did not know, much less understand the פרדס kabbala of Rabbi Akiva. His code of law “organized” halaka into subjects. This “alien” imposed Order upon halakic subjects within the pages of the Talmud, directly comparable to the Xtian verses and chapters imposed upon the T’NaCH, effectively changed the essences of the Talmudic concept known as halaka! Something like rearranging the letters of D O G & G O D. The Talmudic warp/weft fabric, as expressed through the kabbala of פרדס scholarship … דרוש ופשט a female/male couple. And רמז וסוד a female/male couple. The halakic rulings as found in the B’hag, Rif, Rosh legal codifications sharply contrasts with the ALL halakic rulings located within the Rambam legal codification. The latter code completely redefines the meaning of the term halaka. The warp/weft opposing/contrasting threads in the Talmudic loom, Aggadita requires דרוש\פשט, whereas Halaka requires רמז\סוד. The framers of the Talmud based the entire work of Mishna and Gemara upon the פרדס kabbala taught by Rabbi Akiva.
The Rambam code radically altered the meaning and k’vanna of all halakic rulings as found within the Talmud. For this reason Rabbeinu Yona, the cousin of the Ramban, the chief rabbi of Spain, placed the Rambam into נדוי/charem – about 15 years after the Rambam died. Have you ever wondered how millions of Yidden settled in Eastern Europe, Poland, the Ukraine, and Russia? What caused a huge population transfer of Jews living in Western Europe to uproot their lives and move to Eastern Europe? Oppression, chaos, and social anarchy prevailed in Jewish communities after the Rambam code passed from Egypt to Spain, to Western Europe.
A little known fact, the Baali Tosafot, grand children of Rashi, their famous commentaries upon the Talmud, the Baali Tosafot quote the Rambam on matters of halaka, all of 2 times! In both cases the Tosafot argued against the Rambam. About 60 years after the Goyim burned all the handwritten manuscripts of the Talmud in Paris 1242, the king of France expelled all Jews from France – this permanently destroyed the Rashi/Tosafot sh’itta how to learn Talmud. Have you ever wondered how Rashi could employ one sh’itta of פשט, in how he learned the Chumash, and an entirely different sh’itta of פשט in how he learned the Talmud?
Till Rashi, no scholar from either the sealed masoret of Mishna and Gemara ever learned by employing two different sets of logic methodologies/sh’ittot!! How could a later secondary source ie Rashi, employ two opposing schools of פשט when no rabbinic authority within the Mishna and Gemara ever learned through such a strange/foreign sh’itta/method?! Post Talmudic commentators, like this author, while logic knows no monopoly by T’NaCH, Mishnaic, and Gemara scholars, Rav Ashi sealed the Sha’s, thereby he established the Sha’s as the masoret of faith for all succeeding generations.
Rashi has a simple set of reasoning, not so the Rambam, together with his assimilated rabbinic Spanish peers. The disaster of the 1st Crusades would explode upon Western European g’lut Jewry towards the end of Rashi’s lifetime. The Church, in the best of times, barely tolerated Jewish religious freedom, which Church dogma called ‘Free Will’. But the latter days of Rashi’s life witnessed the worst of times in Jewish refugee relations with Goyim authorities!
Jewish scholarship on the Talmud, Church repression forced them to write in an obscure and obtuse style, in order to get the Goyim censors permission to publicly publication their commentaries which they made upon the Talmud. The Crusades would obliterate virtually all major exile Jewish communities across Germany. The Friars and Monks deeply despised the Talmud. Rashi’s commentary to the Chumash taught the פרדס kabbala of דרוש\פשט. The Rashi commentary to the Talmud, by contrast, taught a simple פשט, in order to assist young youthful scholarship, how to correctly read a page of Gemara. Most people erroneously separate the פשט learning on the Chumash from the פשט learning on the Talmud. The Talmud, not an easy subject to learn. Besides mixtures of Hebrew and Aramaic, it employs a warp\weft fabric of halaka\aggadita. Rashi’s פשט sh’itta on the Chumash taught the פרדס kabbala of how to study and learn the Talmud. The Goyim cencors did not make this jump in logic. Rashi successfully concealed from Church officials how to learn and study the Talmud.
The classic Talmudic halakic commentaries prior to publishment of the Rambam “counter” halaka, the B’hag and Rif, halakic commentaries, their halakic rulings bound themselves to the pages of the Sha’s (6 Orders of the Mishna – a name that refers to the entire works of the Talmud), as did the post Rambam halakic code written by the Rosh. פרדס kabbala weaves aggadita together with halaka; the one cannot exist without the other.
Contrast the Rambam code whereby the halaka stands completely independent from the aggadita of the Talmud!! Under the Rambam notion, halaka stands alone and independent from aggadita. This opinion, due to its gross ignorance of the kabbala of פרדס, transmitted to all the rabbis within the pages of both Mishna and Gemara! Most of Spain’s rabbinic authorities of the Rambam’s day, had equally assimilated and embraced the rediscovered ancient Greek philosophies. Published after Muslim armies invaded and conquered most of Spain.
Over a 1000 years before the Reshonim scholarship upon the Talmud, Jews rebelled against the Syrian Greeks and won Jewish national Independence for the first time since the fall of Jerusalem to Babylon. At that time, like the assimilated Spanish rabbinic authorities, the Tzeddukim sons of Aaron, they too assimilated and embraced the culture and customs of Greek Syria. They wanted Jerusalem to follow the model of a Greek polis City State. The assimilated Tzeddukim embraced and accepted ancient Greek philosophy, specifically the Greek concepts of logic taught by Plato and Aristotle.
After the burning of the Talmud in Paris in 1242, thereafter appeared the Zohar. This work the kabbalist, known as the Ramban, he did not know about the “kabbala” of the Zohar. The Zohar makes claims to the penmanship of rabbi Shimon bar Yochai. Also known by his acronym Rashbi. A 2nd-century tannaitic scholar, active after the destruction of the Second Temple in 70 CE. One of the most eminent disciples of Rabbi Akiva, and attributed by many Orthodox Jews with the authorship of the Zohar, the chief work of Kabbala. This narishkeit attempt to foist authorship upon the Rashbi, fails to grasp that the Zohar midrashic style commentary to the Chumash – does not teach פרדס. Therefore Shimon bar Yochai simply could not have authored the Zohar.
The Rambam did not write the Zohar, but a theory of his authorship of the Zohar makes far better sense than that of bar Yochai! The latter understood the discipline of פרדס scholarship whereas the former did not understand פרדס scholarship at all. The Rambam code, organized halaka into neat tidy subjects; this code stands upon Aristotelian logic. The Perushim placed the assimilated Cohonim Tzeddukim into נדוי\charem. How could assimilated Tzeddukim receive the classification of רשעים while assimilated Spanish rabbinic authorities, like the Rambam, enjoy the legal status as tzaddikim? 180 decree polar opposites!
The lights of Hanukkah dedicate the commitment to HaShem to interpret the Written Torah strictly by and through Oral Torah (פרדס) logic. The Rambam interprets both Chumash and Talmud relying upon ancient Greek logic, the same logic format that significantly contributed to the blessing after meals description of רשעים who sought to cause Israel to forget the Torah. Which Torah? Not the Written Torah, but rather the Oral Torah logic system revealed to Moshe at Horev, 40 days following the sin of the Golden Calf on Yom Kippor.
The first face of avoda zara – assimilation. Expressed in the non specific commandments – after the ways of Egypt and Canaan, do not follow. These non specific commandments forbade assimilation to all foreign non Cohen cultures and customs, not just limited to ancient Egyptian and Canaanite cultures and customs. Assimilation to alien foreign cultures and customs represents a fundamental aspect of tuma, the Evil inclination within the bnai brit hearts. The first word of the Torah בראשית contains a powerful רמז\words within words – ב’ ראשית \ two beginnings; two Creation stories, and two Yatzirot within the heart.
The word Canaanite refers to a merchant or trader. The Talmud in בבא קמא refers to Canaanites as stateless refugees temporarily living within the borders of Judea. By comparison, post war Confederate states called Canaanites – carpetbaggers. The 5th Book of the Torah acknowledges two types of Goyim living within the jurisdiction of the Great and small Sanhedrin Federal Courts: ger toshav and na’cra’im/Canaanites. The famous Aggadita of the Gemara of Sanhedrin refers to Gere Toshav folk. Keepers of the 7 mitzvot within the borders of Judea, if they suffered damages by an Israel, they could take the Israel to court and demand restitution for damages.
The Na’cree/Canaanite stateless refugee enjoyed no such rights. If the ox of an Israel damaged the ox of a Na’cree/Canaanite, the Israel enjoyed legal exemption from paying damages to any foreign refugee temporarily residing within the borders of Judea! Stateless refugee Jewish population by comparison, likewise enjoyed little or no legal rights throughout our 2000+ years of g’lut.
No Great Sanhedrin possess jurisdiction to try Capital Crimes murder cases outside of Judea. The error of Rambam’s Greek based logic code, his halaka attempts to impose the 7 mitzvot as Universal commandments applicable to all Goyim. Rubbish. The opening pages of the Gemara of Avoda Zara teaches that the Goyim rejected the brit of Sinai. No Sanhedrin court has jurisdiction to compel the police of foreign countries to enforce any Sanhedrin death sentence decreed upon a bnai noach who violates one of the 7 mitzvot, while living in their native countries. Yet the 7 mitzvot Universal commandments of the Rambam, would require an absurd extension of Sanhedrin authority.
Herein touches the two fundamental errors that brought g’lut upon Israel. King Shlomo failed to consult with Natan the prophet concerning construction of the Temple. Post second Temple period Jews assume that the definition of halaka, that all the halakic codes follow the same definition. The first error, king Shlomo aggrandized building a structure of wood and stone, rather than taking the mussar given by Yitro to Moshe, of the need to establish a Federal Sanhedrin Court System as the Temple. The 2nd error, Jewish rabbinic leadership failed to grasp the fundamental distinctions between the Talmudic פרדס definition of halaka from assimilated Rambam, and his Greek definition of halaka.
To grasp the distinction which separates the ברכות between
ולירושלים עירך ברחמים תשוב … לאת צמח דוד עבדך מהרה תצמיח, וכו’
These two fault lines within the crust of Yiddishkeit, compares to the distinction between Pasach and Chag Sukkot. Moshiach kingdom of David prioritizes obedience unto the commandments commanded by the prophets, as possessing greater importance over the commandments to sanctify korbanot. The Temple stands upon the יסוד of the rebuke which Yitro gaves to Moshe, according to some opinions – after the revelation of the Torah at Sinai. A solid proof for this opinion, 70 Sanhedrin elders went up together with Moshe to receive the Torah. That Sanhedrin of judges, Israel murdered at the sin of the Golden Calf. Only Aaron survived the slaughter of the first Great Sanhedrin. This Jewish Civil War disaster, known as the Golden Calf, later generations confuse the form of the Golden Calf with the substance of the violent murder of the Israeli government leadership. Later in the Book of במדבר Moshe would re-establish the 2nd Great Sanhedrin government, two of the appointed Judges had a vision that Moshe would die in g’lut.
The new testament Greek/Roman forgery that depicts the cruel torture and mutilation followed by human sacrifice as a valid Torah korban, serves to testify unto the mussar rebuke by which the prophet Shmuel denounced king Shaul; his actions of choosing sacrifice over obedience, they serve as eternal witness that the story of Jesus son of Zeus merits odium, utter and total contempt.
King Shaul profaned the anointing of his Moshiach when he failed to obey the commandment of Shmuel to utterly destroy the people and property of Amelek – a משל to the Yatzir Ha’Ra נמשל within the brit Cohen people. This tragedy of Shaul, best depicts the dedication of David to the kingdom of Shaul, despite the fact that David viewed Shaul as his worst, most dangerous enemy! All who participated in the direct death of king Shaul, David ruled their evil actions as a Capital Crime which negated their “right” to live – he ordered their execution. The behavior of David to the רשע who proclaimed he killed king Shaul essentially separates
את צמח דוד עבדך מהרה תצמיח, from ולירושלים עירך ברחמים תשוב ותשכן בתוכה.
As previously introduced, the Yom Tov Chaggaim, they equally define the k’vanna of the Siddur tefillah. Chag Sukkot compares to Chag Pasach by means of the 4 species measured against the 4 questions. As such the two ברכות within the Shemone Esri merit close comparison:
ברוך אתה ה’, אלהינו ואלהי אבותינו, אלהי אברהם, אלהי יצחק, ואלהי יעקב, האל הגדול הגבור והנורא, אל עליון, גומל חסדים טובים, וקונה הכל, וזוכר חסדי אבות, ומביא גואל לבני בניהם למען שמו באהבה: זכרנו לחיים, מלך חפץ בחיים, וכתבנו בספר החיים, למענך אלהים חיים, מלך עוזר ומושיע ומגן: ברוך אתה ה’, מגן אברהם.
This blessing introduces the Nefesh Ya dedicated unto HaShem on Chag Pasach. Its dedication of כנוי מדות/pronounces in place of the Name HaShem closely resembles to Rosh HaShana davening which dedicates unto HaShem the Neshama El, as in אל מלך חנון ורחום. The language of מלך, a rabbinic כנוי מדה. A similar example where in Torah faith dedicates tohor כנוי מדות unto HaShem, located in the opening ברכה of ברכת המזון.
הזן את העולם כלו בטובו, בחן בחסד וברחמים…כי הוא אל זן ומפרנס לכל.
This the opening ברכה of ברכת המזון, not only contains the major points of all blessings that thereafter follow, this ברכה teaches the אב\תולדות relationship of סמוכים which defines the k’vanna of the entire Shemone Esri tefilla.
As such the dedication of the nefesh Ya on Pasach compares and resembles to the dedication of the nefesh Yechida on Chag Sukkot:
מודים אנחנו לך, שאתה הוא ה’ אלהינו ואלהי אבותינו לעולם ועד, צור חיינות מגן ישענו אתה הוא לדור ודור, נודה לך ונספר תהלתך, על חיינו המסורים בידך, ועל נשמותענו הפקודות לך, ועל נסיך שבכל יום עמנו, ועל נפלאותיך וטובותיך שבכל עת ערב ובקר וצהרים, הטוב כי לא כלו רחמיך, והמרחם, כי לא תמו חסדיך, מעולם קוינו לך: ועל כלם יתברך ויתרומם שמך מלכנו תמיד לעוךם ועד.על הנסים ועל הפרקן ועל הגבורות ועל התשועות ועל המלחמות שעשית לאבותינו בימים ההם בזמן הזה: וכל החיים יודוך סלה, ויחללו את שמך באמת, האל ישועתנו ועזרתנו סלה: ברוך אתה ה’, הטוב שמך ולך נאה להודות.
This year Chag Sukkot opens and concludes with a Shabbat/Yom Tov, the double portion of the first born Cohen. The משל wherein the Torah compares Israel to the first born son, refers to the chosen Cohen nation. The concluding blessing of שלום depends upon the Cohen nation doing avodat HaShem through tohor middot and tohor כינוי מדות\pronouns of the Name. Goyim know nothing of tohor, assimilation to the customs and manners practiced by Goyim, by definition – Yidden cease to value the dedication of tohor middot and tohor כינוי מדות unto HaShem.
The dedication of tohor middot and tohor pronoun middot, they both define the k’vanna of avodat HaShem. As the Cohen House of Aaron can not do their avodat HaShem without tohor middot, so too the Moshiach House of Israel can not do their avodat HaShem without the dedication of tohor middot. The Torah commands: do not curse the ruler of your people. David throughout all the terror of king Shaul, who actively pursued to murder him, he kept this great commandment לשמה. A very powerful mussar when citizens oppose their governments.
Contrast the slaughter of all the Great Sanhedrin judges, except Aaron, at the sin of the Golden Calf. The nation of Israel behaved in the identical manner as did king Shaul who profaned the holy anointing as Moshiach. This יסוד tuma Yatzir, it lives and breathes within the hearts of the bnai brit Cohen nation for all generations unto eternity. T’shuva requires acknowledgement of the tuma middot within our hearts. Like racism, a confession of words, simply inadequate; the baali t’shuva must practice extreme prejudice and not return to the scene of the crime.
Racism as tuma requires both tuma words followed by tuma actions. For this very reason, the mitzva of tefilla does not depend upon speaking words written in the Siddur. The Shemone Esri, learns from the mother of Shmuel, whose lips while they moved, she communicated deep emotional struggles within her heart. Lips, while they can utter praise, praise does not qualify as making a ברכה. To make a ברכה requires the k’vanna, to make that ברכה prayed, a תולדה of the Torah oath britot individually sworn by the Avot, by which they cut an alliance\brit for their עולם הבא seed, to inherit the oath sworn brit lands.
What pre-conditions does the Torah set, as guarantee to dwell securely and prosperously within the oath sworn lands? That the seed of the Avot rule the land with righteous tohor justice. Hence the private altars at the 6 cities of refugees – the spokes of the wheel, the Great Sanhedrin Federal Court of the Republic functions as the center of that legal wheel. The Cohen, head of the small Sanhedrin Court, dedicates a korban upon an altar, outside of Jerusalem. This korban, serves as a public witness. That the small Sanhedrin judges, that these justices ruled the דיני נפשות case before the court, on condition the justices sanctified tohor middot unto HaShem throughout the hearing of that case, whereby the justices weighed to impose a capital punishment upon tuma actions that defiled the sanctify of the tohor Cohen nation.
Chag Rosh HaShanna dedicates the Divine Name of El within our hearts unto HaShem. It weighs between the wisdom of Torah from the Canaanite wisdom to acquire wealth. What does Israel prioritize when we dedicate our Neshama to HaShem?
אתה קדוש ושמך קדוש, קדושים בכל יום יהללוך סלה, ברוך אתה ה’, האל המלך הקדוש.
Yom Kippor seals the distinction between wisdom and wisdom, between Israel and Canaan. The Nefesh Chyyah, called, within the heart, Elohim, this ברכה seals the din upon the brit faith.
רצה ה’ אלהינו בעמך ישראל ובתפלתם והשב את העבודה לדביר ביתך, ואשי ישראל ותפלתם, באהבה תקבל ברצון, ותהי לרצון תמיד עבודת ישראל עמך: אלהינו (remembrance of the oath sworn at Gilgal) ואלהי (remembrance of the oath sworn at Sh’Cem) אבותינו, יעלה ויבוא ויגיע, ויראה וירצה וישמע, ויפקד ויזכר זכרוננו ופקדוננו וזכרון אבותינו, וזכרון משיח בן דוד עבדך, וזכרון ירושלים עיר קדשך, וזכרון כל עמך בית ישראל, וכו’ ותחזינה עינינו בשובך לציון ברחמים. ברוך אתה ה’, המחזיר שכינתו לציון.
The annual reading of the Torah concludes with ברכות which remember the avodat HaShem which Yaacov swore as his personal dedication and mussar commandment inheritance which he blessed his children before he passed. To make a ברכה, with fear of heaven, requires that a person restricts his religious customs and practices limited to times that tohor spirits rule within his heart. During times when tuma spirits prevail within the heart, fear of heaven demands that a Man acknowledges his tuma frame of mind.
The repetition and struggle within our hearts between tohor and tuma middot defines Torah wisdom. Previously differentiated between the wisdom of a tradesman from the knowledge of a PhD. Wrestling with the Yatzir within us occurs throughout our lives For this reason the Torah cannot become antiquated. Just as king David tripped in the matter of Bathsheba, so too we all experience personal failures in our walk before HaShem to live moral lives.
Torah faith stands upon the יסוד of justice. During the terrible g’lut that culminated in the Shoah, did a Court under Goyim governments ever condemn the Church for its blood libel tuma words which produced pogroms and expulsion of entire Jewish communities from countries across Europe? Compensation for damages requires judicial courts of law dedicated to justice as Divine rather than kings as Divine. Europe for many centuries favored the divine right of kings to rule. But never did any of these kings ever demand that the courts of the nation uphold justice. Both Church and State viewed Jews as pawns or serfs or slaves. Never did the Goyim validate the refugee status of g’lut Jewry, temporarily residing in tuma g’lut lands.
Justice weighs between tohor and tuma spirits; tohor and tuma middot within the heart of man. Spirits do not exist as words. The only way, as in racism, that a judge can weigh tohor or tuma – strictly and only through actions. Animals have signs which determine the tohor or tuma status of an animal. Man does not have fins and scales, which expose the prevailing spirit which dominates the heart of a man. Justice requires an examination of the actions taken the man who stands in judgment before the Court. Hence when an Israel observes commandments, mitzvot, and halakot, these “signs” serve as witnesses that that man, before the Court, strives to dedicate unto HaShem tohor middot.
Confusion arises when rabbinic leadership fails to understand the absolute supremacy of tohor and tuma middot in Torah faith. If the distinction between the two – utterly irrelevant, whether a person today, has either tohor or tuma middot dominant within his heart. Then either way, a person can do mitzvot, as such, how can commandments exist as a sign? To what does this tohor/tuma parameter compare? To a homosexual man keeping mitzvot. The Torah assigns observance of commandments as signs of tohor spirits within the heart, comparable to a beast chewing its cud, and having cloven hoofs. A homosexual man keeping mitzvot compares to a woman, experiencing her period, and called up to read from the Torah on shabbot.
The essence of Torah faith breathes and lives through tohor middot. If Yidden fails to study and distinguish between tohor and tuma middot, then Yidden abandons the faith of being the chosen Cohen nation. Blessings or Curses: rule through Courts dedicated to righteous justice or struggling to survive as exiles in foreign lands whose judicial justices serve the governments which pay their salaries. The issue of national interests, primarily determines government policy. Governments do not primarily consider the plight of stateless refugees and minorities, who have no country of their own, within their most essential equation of strategic national interests.
The modern State of Israel, does not stop and weigh the needs of Balestinian refugees – they have no rights, just as Jews in g’lut had no rights. Justice requires that the term refugee does not have one definition for Jews and an entirely different definition for Balestinians by which the racist antisemites condemn Israel as an Apartheid state.