The philosophical/theological doctrine known as I-Thou, conceived by Martin Buber and other philosophers during the 20th-century. Succinctly understood as the relationship between G-d and Man. This modern cultural Zionist approach, has no grasp of classic Mussar. It views social human relationship as an Ego centered I-it, relationship. Such Ego centered social relations treat people as “objects” that either bring benefits or profits to the self centered Ego I, or not. Buber’s book Ich und Du, considered as the classic work of cultural Zionist philosophy. Buber, like many Yidden, which includes this author, struggled with developing a Jewish identity crisis. Buber’s pre-WW1 Zionism sought to address assimilated secular Jewry’s Jewish identity crisis. He worked to answer secular Jewry’s need to know why Jews should prioritize their Jewish social connections. טוב

Later Buber would reject as impractical Jewish identification with any belief based theologies about G-d. As a secular assimilated Jew, the notion supported by Goyim theologies, Buber developed a viewpoint concerning the existence of G-d, as something “OUTSIDE” of Man. This foreign assimilationist notion, it shaped the conclusions which matured into his I-Thou philosophy. Clearly Buber but superficial knowledge, he never explored the Torah oath brit faith. To his assimilated mind, the term brit meant covenant. Specifically he never weighed the oath which Avram swore to HaShem at the brit cut between the pieces.

Buber, like most rabbis, traditional, masorti, reform etc, had no awareness of the פרדס logic system whereby Rabbi Akiva defined the Oral Torah revelation at Horev. In like and equal measure, Buber, like most rabbis, etc, had no awareness of the role of tohor as the יסוד of the chosen Cohen seed of Avraham! As such, his secular cultural Zionist philosophy had but only a slight impact influence upon traditional observant Jewry’s perception of how Yidden view themselves and our relationship with HaShem. Defined as: the Spirit of the Name of HaShem, consequent to the sworn oath brit, the Spirit of the Name lives within the hearts of the chosen Cohen nation. The only people who accepted the revelation of the Torah at Sinai; this Spirit Name judges the contest and struggle within the hearts of the chosen brit Cohanim people, which Rabbi Yechuda HaNassi referred to as Yatzir HaTov vs. Yatzir HaRah in a Mishna of ברכות.

Buber, like most rabbis etc, had no knowledge of the k’vanna of sanctifying the awareness of the finger of HaShem within our lives, as expressed through the mitzva known as kre’a shma, and within every page of the Talmud. He, like most rabbis etc, did not realize that the theology, known as monotheism, that it fundamentally negates both the 2nd Commandment of the revelation of the Torah at Sinai, and the oath brit sworn at Gilgal in the days of the prophet Yehoshua. Which the order of parchments within the Rashi tefillen eternally validates as essential to the lives of Torah observant Jewry.

Buber, like most rabbis etc, had no conscious awareness of דרך ארץ, the dedication of Torah defined tohor middot unto HaShem, as the יסוד upon which defines the basic k’vanna of tefilla. Just how can an I-Thou relationship exist if man, the lessor life force in the I-Thou relationship, has no knowledge how to da’aven to HaShem; within the brit boundaries defined by the prophets, known as tefillah? Buber, like most rabbis etc, had no consciousness that this question even exists. Yeshivot across Israel, they have no ability, much less research, other than translating the Siddur into other languages – as if reading words from a prayer-book defines k’vanna – how to study, and even less so, how to interpret the k’vanna required to do any and all positive time oriented commandments.

Cultural Zionism fails in all generations, consequent to the basic issue: Jewish abandonment of our responsibility as the Cohen nation, to accept the opening first two commandments of Sinai as the יסוד of Torah faith. The Talmud teaches the k’vanna of the 1st Sinai commandment as: doing mitzvot לשמה. In the defense of Buber, like most rabbis etc, the opening Gemara of גיטין teaches that g’lut Jewry forsook (herein explains the curse of g’lut) to prioritize the most essential understanding of our faith, how to do mitzvot לשמה.

The Ramban commentary to the Chumash teaches that Jews living in g’lut have no mitzvot observance obligation, comparable to women placing tefillen; g’lut Jewry do mitzvot, in the opinion expressed by the Ramban, not from obedience to Torah commandments, but rather so they do not forget what it actually like to keep and do mitzvot! Visit any Yeshiva across Israel, and ask any “rabbi” to distinguish אל from רחום from חנון etc, and not any of those “rabbis” asked, in any Yeshiva across the country, possess the wisdom to make basic distinctions of fundamental primary terms. The Talmud of Baba Kama calls this disgrace: hanging a mountain by a hair. Something to a “great mathematician” who does not know how to add simple numbers. Have met many Orthodox Jews who adamantly declare, as if such declarations have authority, that the Jewish people in Israel today live in g’lut! Am ha’aretz personages compare to autistic children. They live in their own little world, oblivious to strangers outside of that little world.

That little world, perhaps defined as: “don’t confuse me with the facts … I have my religion”. Comparable to settlers traveling in Conestoga wagons across the prairies. Whenever those amateurs encountered heathen Injuns, those Pius pioneers would circle their wagons, to forge a wall of common defense. The metaphor of circling the wagons against modern secular society: heard it from a Frum New York born, Toldos Aharon, beketche, and shtrelmel wearing Yid. He himself compared Hasidic educational goals to raise their children in the shadow of a vast majority secular society, to the 19th century wagon analogy; their struggles to survive, during the dangerous, barbaric, scalp hunting days, of the extinct old West.

Assimilated and secular, Buber’s cultural Zionism perceived most human relationships from an I -it perspective. Buber, like most rabbis etc, did not understand that the key term brit (בראשית\ברית אש) the Torah defines as an oath sworn alliance which binds not just the individual, but all family members born to that brit individual unto all eternity of time. When Adam ate the forbidden fruit, he did not die alone. The floods in the days of Noach obliterated the soul of Adam, every descendant of Adam died – except for the chosen Cohen seed of Noach. As Yitzak caused Yaacov to inherit the chosen Cohen brit faith, so too Noach caused Shem to inherit the brit faith. As Esau sold his Cohen birthright to Yaacov, Shem, through Melchizedek lost the Cohen inheritance and it passed unto Avraham, when he failed to discern a fundamental priority of faith, to do mitzvot requires doing commandment לשמה. Melchizedek blessed Avraham, and only thereafter did he bless HaShem. Reuven, the firstborn of Yaacov, in his turn would forfeited the big kohuna Cohen status, when he likewise failed to prioritize primary from secondary values. Yosef, he too forfeited the big kohuna Cohen status, when he failed, unlike Moshe our Teacher, to cause Israel to inherit the sworn oath made by Yaacov to Yitzak, to bless as the most essential definition which categorizes the mitzva of tefilla. Therefore, why should Buber, like most of the rabbis etc, not also crash into this same identical error of faith?

Buber, like most rabbis etc, did not comprehend the wisdom, as taught in ברכות, that a blessing requires knowledge to do mitzvot לשמה, and מלכות: the understanding to employ pronoun tohor middot which jump forth from Spirit Name HaShem; this defined korban like dedication of our lives as the brit Cohen peoples’ – our acceptance of the opening first two commandments at Sinai. The dedication of Torah defined tohor middot, known as Torah Sh’Baal Peh, wherein the Cohen nation dedicates our personal walk before HaShem in and through our daily lives, as our eternal atonement for the avoda zara of the Golden Calf, wherein Aaron translated the Spirit of the Name unto a word. This violation, comparable to the strange fire which his two sons would later offer during the Moshiach anointing, not to compare HaShem to anything existent in the Heavens, Earth, or Seas. The latter three categories cannot define tohor Spirits. Words require skill and great precision, and profound mental dexterity, to describe different shades of color which an artist employs. This basic, fundamental complexity compares to asking a small child to describe the feelings felt, which cause him to cry. An experienced bard poet struggles to describe complex emotional shades of grief, fear, anger, shame, worry, or their emotional opposite positive feelings!

Buber, like most rabbis etc, failed to grasp the basic need for Man to emotionally mature – to grow up, and stop behaving as a 60 year old child, whose organ of generation dominates his assimilated thoughts, desires, and passions to live and practice a hedonist lifestyle. But the most damning failure of Bubers’ cultural Zionism, the absolute empty awareness of the need to rule our people, when we struggle and fight against one another, that only justice has the power to assuage feelings of hatred without cause.

Buber, like most rabbis etc, had no awareness of the Talmudic model which prioritized the establishment of lateral Common Law Courts. Which prioritized the need and importance of lateral Courts as the chief means to righteously resolves disputes which threaten to drive the ship of the Zionist state upon the shoals of Civil War destruction. The ultimate definition of all Torah curses, which Israel accepted at Sinai through the 2nd Commandment.

Justice breathes tohor spirits when our leaders accept the yoke responsibility as the fundamental priority of a Jewish State: the obligation to ensure that Jews do not fight Civil War among ourselves. Justice requires a commitment to achieve and prevail intra-bnai brit diplomacy. The issue of Peace, does not involve Arab refugee populations, nor Arab or Muslim countries in the Middle East and North Africa. The issue of Peace, revolves around a sole and single axis. Peace breaths tohor spirits when lateral Courts command the police to impose justice, which extinguishes the fires of hatred Jews feel towards one another.

Police have no power nor authority to issue fines. Only the justices of a lateral court bear the yoke of this responsibility, this aspect of justice. Lateral justices never receive any salary from the State. Such salaries constitute as State sanctioned bribes. The police serve as public servants. They receive their salary from the State, on the precondition that the police obey and carry out the commands of the lateral courts. President Jackson, with contempt declared: “Chief Justice Marshal has made his ruling. Now let’s see how he enforces it!”

Lateral common law courts possess the Constitutional priority known as D’varim/Mishna Torah/Legislative Review. The lateral common law courts have the power to not only declare a law established by the Knesset as unconstitutional. But more essential to the point of law, these lateral Sanhedrin common law courts inherit the Constitutional authority to rewrite unconstitutional laws passed by the Knesset Parliament, and impose the Constitutional laws as the law of the land. Torah laws never exist without mussar. Herein defines the moral scope, the power and authority, of revelation of the Torah sh’baal peh at Horev. The tohor middot logic system, פרדס, shapes and determines the k’vanna of all halachot for ever and to all eternity.

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