Bunk g’lut defines Torah curses, Yidden do not know how to learn or do mitzvot לשמה in g’lut – the opening sugia of the Gemara of גיטין. The proof to this, virtually all Reshonim scholars read the line that Jews in g’lut on the top ofדף ב: בשאין בקיאין לשמ that Yidden in g’lut, when they commissioned a Sofer to write a get, whereby a man intended to divorce his wife … that these Soferim did not pay attention to write the correct name of the woman to be divorced. The error to this interpretation, which all Reshonim commentators tripped over, the Gemara of כתובות does not likewise validate this same concern!!
The next major error made by the vast majority of rabbinic authorities – both Reshon and Acheron – they do not learn the Oral Torah logic system as revealed to Moshe “baal pe” at Horev. Why? Because most post sealing of the Talmud rabbinic commentators fail to grasp the significance of the mitzva of Hanukkah, and its relationship with the sin of the Golden Calf. For example: the Rambam belittled the chiddush made by the B’hag (one of the last Geonim scholars), wherein he ruled that the mitzva of the Hanukkah lights qualifies as a mitzva דאורייתא! How?
At the sin of the Golden Calf, according to Midrash, Yidden declared unto Aaron, in the form of an ultimatum, they had already murdered all the Great Sanhedrin judges which Moshe appointed prior to going up to receive the 611 commandments. [Sloppy learning, Israel only received the opening 2 Sinai commandments before they demanded that Moshe go up Sinai and receive the rest of the Torah. What about the עשרת הדברות? The Torah like the Talmud – a highly edited text. The Avot called unto HaShem by the Name El Shaddai, the opening commandment of Sinai – the revelation of the Name … that Yidden in g’lut did not know – that’s a Torah curse!
You require further proof. The Xtian Bible and Muslim Koran never once bring the revelation of the Name. Both bible and koran call upon the names of other Gods. The sin of the Golden Calf, Aaron wrote the Name which the Yidden translated into a word — the Name lives only as the Spirit and that Spirit does not exist as a word. For this reason its forbidden to pronounce the Name according to its letters! We learn how to pronounce the Name through the mitzva of blowing the Shofar on Rosh HaShanna. The basic k’vanna of tefilla: distinguishing between the Name\Spirit from the rest of the words of the Shemone Esri.
The sloppiness of Yidden ignorance, most Jews do not notice that the Shemone Esri lacks שמ ומלכות. oops. Frumma Yidden pray their entire lives ignorant that they have not made a ברכה when they dauvened. ouch. What causes this absolute balagon mess? Yidden assume that the post Talmudic poskim determine the halaka. Wrong. The Talmud determines the halaka, the B’hag, Rif, and Rosh, their commentaries to the Talmud merely simplified a complicated text. Rav Ashi and Ravina and their peers determined the halaka, the Reshonim codes mentioned above do not determine the halaka.
Mishna and Gemara stand upon the kabbala masoret which rabbi Akiva passed down to his 5 major talmidim, who passed down the Sha’s as we possess it today. This chariot mysticism goes by the name
פרדס. Excluded the Rambam code, because he profaned the פרדס masoret, passed down and sealed by Rav Ashi and Ravina. To weave a garment requires opposing threads known as warp and weft, the Talmud contains halaka contrasted by aggadita. The latter makes a דרוש back to the T’NaCH Primary Sources. Recall that the Talmud came into existence as a post 2nd Temple body of Torah scholarship.
At the Golden Calf Yidden assumed that Moshe had died. Seeing that Israel had received only the first two opening commandments of Sinai, they demanded from Aaron – who will instruct us in the rest of the Torah? This reasonable question, the revelation of the Oral Torah at Horev directly addresses. And this brings us back to the mitzva דאורייתא of lighting the lights of Hanukkah. The latter mitzva, Yidden dedicated unto HaShem their willingness to only interpret the Torah with the tohor Oral Torah 13 middot logic system, revealed to the prophet Moshe at Horev.
This brings us full circle and proves the gross error made by the Netziv who taught that g’lut does not qualify as a punishment. How utterly and totally absurd. HaShem took Israel out of Egypt – to conquer and rule the land of Canaan with righteous justice. The theft and oppression crimes committed against Israel, HaShem commanded Moshe, that the Yidden should never return back to Egypt. G’lut Yidden what do they know about justice in Goyim countries? G’lut HaShem brought as a punishment unto the kings of both Yechuda and Israel for their failure to rule the land with righteous justice. That these kings ruled the Cohen nation with injustice, those kings – their abandonment of the Torah – had already returned Israel back to Egypt.
Post sealing of the Gemara, Yiddishkeit tends to trip over the cult of worshiping personalities like as did folk who worship the stars as lessor Gods. Rabbinic authority figures take offense if a person of the later generations criticizes a Reshon scholar, and how much more so a personage from the period of the NaCH. The Sages sealed the Sha’s, and T’NaCH with the purpose that all generations would inherit the identical masoret/tradition. But what about Rashi’s comment concerning the descending generations? פשט and טפש hold the exact same letters. The Gemara of ברכות teaches an aggadita of a man, the consequence of an argument with his wife, he slept in a cemetery.
The mussar interpretation of that aggadita, it comes to teach – the holiness of time oriented positive commandments, which require k’vanna. The mitzva of blowing a shofar intails 3 distinct notes: tekiah, teruah, and shevarim. The תרי”ג commandments compare to the blowing of the shofar. They too have 3 basic divisions: positive, negative, and positive time oriented commandments. The latter commandment alone require k’vanna.
A Yid who visits a cemetery tucks his tzitzits into his pants. Persons in O’lam Ha’Bah cannot do mitzvot; but the Torah Academy in O’lam Ha’Bah, according to this aggadita, does learn wisdom. The k’vanna of positive time oriented commandments, and their connection with the descending generations, as mentioned by Rashi, the chiddush interpretation teaches that the holiness of these commandments causes wisdom to descend from O’lam Ha’Bah unto O’lam Ha’Zeh. Hence the Yid sleeping in that cemetery knew at which time to plant his crops. Herein explains the mussar instruction of that specific aggadita located in the Gemara of ברכות.
Ideally yiddishkeit should respect the sealsed masoret Primary Sources of our faith. Alas the error made by rabbinic authorities, they place greater emphasis upon the Reshonim and Acheronim commentaries. This tremendous error in the fundamentals of Jewish scholarship has had terrible consequences. Yidden today, they do not know how to learn the Talmud with the kabbala of פרדס. Rabbis only give lip service to פרדס, like opening the doors to the Safer Torah during the month of Elul, prior to the High Holy days; Yidden make a show of calling unto the 13 tohor middot throughout the month of Elul! But never once does any rabbi challenge his congregation with a basic question: What distinguishes between רחום from חנון?
Yidden don’t make the least bit effort to understand the distinction and Torah definitions of these 13 Tohor middot. Avot teaches d’rech eretz precedes the Torah. If a person can not discern between one tohor midda from another, then who says that person walks in tohor middot. Perhaps that person walks in tuma middot?! Now we’ve gone through the month of Elul and Yom HaDin upon the Brit approaches, notice the lack of concern by virtually every rabbi who teaches Torah, basically not one of them teaches a sh’itta from T’NaCH and Sha’s of how to define tohor middot? בבא קמא calls this silly narishkeit … a mountain hanging by a hair. The mountain – the religious rhetoric narishkeit that these rabbis preach every shabbot. The most essential “hair” upon which hangs the mountain of their religious rhetoric, defining from T’NaCH and Sha’s sources the meaning and definition of the 13 tohor middot!!!!!!
The stark contradiction between how Rashi defines p’shat in his Chumash commentary from his definition of p’shat in his Talmudic commentary. Tannaic and Amoraim Talmudic scholars, their sh’itta of scholarship never learned from א to ם with one sh’itta, and thereafter switch from נ to ת with a completely different sh’itta!!!!!! A stark basic question on Rashi that all the Yeshiva rabbis totally ignore – something on par with the elephant in the china closet! The Rashi commentary made upon the Chumash employs one sh’itta of פשט, whereas the Rashi commentary on the Talmud learns a completely different sh’itta of פשט. Why?
Answer: Rashi lived in the days leading up to the 1st Crusades. Goyim would burn all the Talmudic manuscripts within Paris France in 1242! 60 years later, the same criminal church permanently destroyed the Rashi/Tosafot school on the Sha’s. Rambam’s alternative definition of halaka would prevail over the opposing Rashi/Tosafot, Rif, Rosh definition of halaka which wove aggadic mussar derived from the T’NaCH sources together as the רמז\סוד k’vanna of the halakot learned from the Mishna\Gemara commentary. A Yid keeps halaka, not b/c its written in the Shulchan Aruch – that’s טפש – utterly stupid! A Yid keeps halaka, b/c through aggadic דרוש research, he understands the mussar prophetic commandment(s) learned from T’NaCH primary sources. Those prophetic mussar commandment(s), they define the פשט of the aggadita. Through רמז (words within words כמו בראשית\ב’ ראשית, ראש בית, ברית אש) or סוד (words that expand into other words like יסוד, the foundation upon which a house stands, concealed and hidden from the naked eye). פרדס scholarship weaves דרוש\פשט aggadita into the halakic רמז\סוד. Herein defines the k’vanna of the editors of the Sha’s. The B’hag, Rif, Rosh commentaries only simplified complex Talmudic texts, they did not at all change or challenge the פרדס intent of Rav Ashi and Rav Ravina who compiled and sealed the Talmud masoret!
Not so the Rambam, he divorced halaka from its aggadic roots … and he did not even give the aggada “wife” of halaka her get!!!! The outrageous error committed here can be seen by examining all the major commentaries made upon the Rambam code. One and all, while they recognize the obvious Rambam error, he failed to bring Talmudic sources for all his halakic rulings. All the commentaries made upon the Rambam code totally fail to learn the aggadic mussar דרוש, and link the prophet Primary Source mussar commandment(s) to the halaka learned from any given Mishna.
The Rambam clearly did not understand פרדס – he wrote no commentary upon the aggaditah. The attempt his son made on this score – failed abysmally. In the Rambam’s defense, the commentaries made upon Midrash Rabbah likewise totally fail to make the דרוש middot of logic, as the minimum requirement to understand the mussar, which the prophets command all generations, and rebuke our Yatzir Ha’Ra. Every generation has to confront our tuma Yatzar like Rabbi Yechuda HaNasi interpreted the kre’a sh’ma בכל לבבך.
The problem with the cult of personality of Yeshiva learning, they fail to recognize and respect that the Reshonim had to put their pants on one leg at a time, and crap on the toilet just like every other Yid throughout history. On one generation has a lock and key upon logic. Had the Reshonim scholars, so many of whom assimilated to the newly re-discovered Greek philosophy … How did the P’rushim reject the assimilation of the Tzedukkim and place them into כרת harem, on par with Spinoza during Hanukkah, yet the Reshonim on a mass scale, with the Rambam at their head, they assimilated and embraced with a passion that foreign ancient Greek philosophy which the Maccabees absolutely rejected as corrupt and false? The Rambam did not know Oral Torah tohor middot, his simplification of halaka, divorced from aggadic mussar, organized halaka into subjects; the Rambam employed the logic of Aristotle to organize both his code and his Guide – a derivative of the sin of the Golden Calf – as learned from the revelation of the Oral Torah 13 tohor middot. A direct violation of the dedication of the Hanukkah lights which the B’hag held as a mitzva דאורייתא, which the Rambam in his introduction to Safer Ha’Mitzvot belittled and even despised.