In the midst of the 9 days which culminates on the Chag of Tisha B’Av. A reasonable question: If king Shlomo and Herod, if both Temples define the tuma of avoda zara, then why do Jews mourn their destruction to this very day?! טוב

During the 9 days, observant Jewry avoids eating all forms of meat. The bringing of meat upon the altar of the Mishkan\Tabernacle of the Congregation\ in the days of Moshe and Aaron, forever links the eating of meats with the service of the Mishkan. Why does the Books of שמות, ויקרא, make such a focus and fuss over the vessels of the Mishkan and garments of the Cohen HaGadol, yet the building of the Temple in Jerusalem constitutes as a tuma error of avoda zara?

The Torah employs a basic teaching technique: called משל\נמשל. The נמשל to both Books שמות וויקרא, the dedication of the mitzva דאורייתא of Moshiach. Moshiach means anointing. Moshe the prophet “anointed” the Mishkan, including all its vessels of service, and the Cohen garments worn by both Aaron and his sons. The נמשל to korbanot, the rules of righteous just tohor Common Law Sanhedrin Courts. The נמשל defines the k’vanna of the משל. Something like the distinction between substance and form.

Young children possess the skills required to read words from Books. The Written Torah requires the Oral Torah wisdom which precisely interprets the k’vanna of the Framers who “wrote” the words within the Written Torah. Neither the Xtians who religiously read their Bibles nor the Karaite heretics who deny the existence of the Oral Torah logic system. Neither group – both deny and denounce the Oral Torah – has produced a Torah codification of law anywhere comparable to the Talmud. The dogmatism developed by priests of the Catholic church more closely compares to Muslim halal customs of slaughter. The Church never understood that justice has a direct connection with lateral Common Law Courtrooms which the Talmud establishes; any more than Mohammad understood the Torah laws of kashrut. Both this and that share only a superficial resemblance to A: Talmudic Lateral Common Law & B: the Talmudic linkage which binds (think Yitzak bound to the altar) the common slaughter of animals — to the Cohen slaughter of animals, whose flesh other Cohenim dedicate upon the bronze altar, as a holy dedication unto HaShem.

In similar vein a vast gulf which separates the Mishkan commanded by Moshe the prophet,,, from the Temples of both Shlomo and Herod. King Cyrus ordered the construction of the Temple in Jerusalem, as recorded in the Book(s) of Ezra, [[the Sages subsumed, (they absorbed, the Tanya concept of bital), the Book of Nehemiah into the Book of Ezra because they rejected Nehemiah’s tendency to heap praises upon himself.]], for real realpolitik reasons. What permitted Babylonian armies the ability to quickly overrun territories which the Assyrian empire had conquered and incorporated into the Assyrian empire? The Assyrian monarchy broke the will of conquered and defeated kings to later rebel against Assyrian rule, through established policy: the kingdom of Assyria uprooted entire populations; they made forced population transfers of defeated kingdoms. The victorious Allies did this exact same Assyrian war crime, with the forced population transfer of German civilians populations living in Poland and Czechoslovakia, post WWII. The Allied victors made a forced transfer of some 15,000,000 Germans expelled from Poland and Czechoslovakia to defeated and divided Germany.

King Cyrus attributed the Babylonian success, how quickly their armies overrun the vast territories of Assyrian empire, to the Assyrian policy which replaced the conquered inhabitants of a kingdom. King Cyrus held that these replacement populations had no deep attachment to the land and therefore they did not possess the will to fight to death in order defend their new homelands. The realpolitik of King Cyrus, to permit the Jews under the leadership of Ezra, Daniel, and Nehemiah, to return to our ancient homelands and rebuild a modest Temple, which served as the Capital of the Judean banana republic of the Persian empire. The Book of Ezra records that elder survivors wept and cried, [[when they who in their youth remembered Shlomo’s Temple, these elders who survived the first g’lut of the kingdom of Yechuda]], when they saw the Temple which the Cyrus’s Jewish g’lut refugee returnees constructed. King Cyrus permitted peoples’ from destroyed kingdoms to return to their original homelands; he held that these returnees would fight like lions to prevent foreign invading armies to overrun their kingdom(s) again.

But Judea under the Persians did not enjoy autonomy, much less National Independence. When Alexander the Great defeated and conquered the Persian empire, Judea became a part of Alexanders’ Greek empire(s). The Cohonim under Persian rule, they served as an elite caretaker, employed in the service of the Persian empire. Under Greek rule, in similar fashion the Cohonim, then known as Sadducees, served as the wealthy elites, of their new Greek masters. Consequently, the Temple which Ezra built – primarily served the interests of Persepolis, the Capital, and seat of government of the Persian empire.

The דאורייתא Mishkan which Moshe the prophet built teaches a powerful mussar. Mussar defines nevuah\prophecy, because mussar equally applies to all living and future born generations of the chosen bnai brit Cohen nation. How then does this commentary explain the period of mourning known as ‘the 9 days’? The ‘9 days’ contrasts with the removal of chametz prior to Chag Pesach. During this time, Jews do not eat meat, as a rebuke for our failure to uphold and maintain the cultural identity of the Cohen nation. When Moshe took Israel out of Egypt, when the nation stood and accepted the revelation of the Torah at Sinai, when Moshe and Aaron cast the brit blood of dedication upon the people at Sinai,,, what oath did the Cohen nation swear as our eternal obligation of the brit alliance? The oath which the forefathers of the chosen brit Cohen nation swore, as the defined eternal obligation, wherein we accept the revelation of the Torah at Sinai,,, both they & we swear to rule the oath sworn lands with tohor righteous justice,,, the definition of our avodat HaShem,,,our eternal brit Cohen alliance cut with HaShem for ever and to all eternity.

Therefore the “9 days” represents a time of disgraceful tuma for the Cohen brit nation. During this time, Jews mourn our failure to uphold and maintain the oath, which both we ourselves — together with our forefathers — swear as our eternal obligation, by which we accept the revelation of the Torah at Sinai. Hence the fact that Jews mourn for the destruction of tuma Temples, constructed by kings who worshiped avoda zara, this fact testifies to the stubbornness and stiff necks of the Jewish people unto this very day! Buildings constructed of wood and stone do not, and cannot — replace the oath sworn brit which we, together with our forefathers swear, to eternally accept and renew the revelation of the Torah at Sinai. Chag Tisha B’Av stands as a celebration of JOY when our chosen Cohen nation once more remembers and renews our sworn obligations by which we accept the Torah revelation at Sinai.

Israel came out of Egyptian bondage, committed to not rule our brit homelands in the manner and customs, meaning oppression, by which the kingdoms of Egypt and Canaan ruled those vile kingdoms. The Torah Books שמות,ויקרא teach the dedication of the chosen Cohen Moshiach nation, our commitment wherein we swear a formal Torah oath unto HaShem that we shall pursue tohor righteous justice; which Moshe our Teacher instructed us as the interpretation; the k’vanna of this sworn oath to HaShem – that through lateral Common Law Courtrooms of justice, the Sage guardians of the Torah, dedicate to HaShem, to make fair compensation for damages that our people might inflict upon our people in all times, and generations – as our eternal korban, holy unto HaShem.

The commitment to live and maintain tohor righteous justice defines the k’vanna of the dedication of Moshiach by all peoples of the chosen Cohen anointed nation. A korban that lacks the dedication of Will to walk in tohor righteous justice, such a korban compares to a worthless Bar BQ offered up unto Heaven. Herein concludes this commentary to the Rif code of Halacha’s explanation of the ‘9 days’. The construction of the Temple cannot and never has superseded, nor outranked the priority or importance: acceptance of the revelation of the Name of HaShem at Sinai. Jews mourn rather than rejoice on Chag Tisha B’Av, because they confuse tuma avoda zara with tohor avodat HaShem…doing mitzvot לשמה…in the name of tohor middot dedicated throughout all generations unto HaShem as holy, to pursue tohor righteous justice through lateral Common Law Courtrooms.

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