[[[“””The integral connection of our work and the practical application of our worship also show up in the stories of two kings the prophet used to highlight the place of trusting God in the workplace. Both Ahaz and Hezekiah had leadership responsibilities in Judah as monarchs. Both faced terrifying enemies bent on the destruction of their nation and the city of Jerusalem. Both had the opportunity to believe God’s word through the prophet Isaiah that God would not allow the nation to fall to the enemy. In fact, God’s word to Ahaz was that what the terrified king most feared would not take place, but “if you do not stand firm in faith, you shall not stand at all” (Is. 7:9). Ahaz refused to trust God for deliverance, turning instead to an imprudent alliance with Assyria.”””]]].
My response to this cherry picking narishkeit. The name given to the 5th Book of the Torah\דברים, this closing Book of Torat Moshe has a second famous name among the Jewish People – משנה תורה\Mishna Torah. Rabbi Yechudah the Prince, his famous codification of Jewish common law takes the name Mishna. Much later the Reshon, who has the acronym of Rambam, named his infamous code & Hebrew translation of Jewish law — Mishna Torah — translating Talmudic Aramaic to Mishnaic Hebrew, like Rabbi’s Mishna. Why infamous code? Publication of this code of halachah radically changed the pre-existent Talmudic definition for the term “Halachah”. This radical code of halachah – it moved the Goal Posts of Torah learning, and produced Civil War and the collapse of Torah learning. Hence the phrase ירידת הדורות\the generations in decline.
The Talmud stands upon the יסוד\foundation of kabbalah which Rabbi Akiva introduced, known as פרדס chariot mysticism. All the Rabbis within the sealed masoret\tradition of the Talmud/”owned”, “followed”, and “obeyed”, the teachings of Rabbi Akiva. These sages became Rabbi Akiva’s talmidim\students. Rabbi Akiva – the father of the Talmud – Yerushalmi and Bavli. That רשע, ignobly remembered by the generations as the Rambam, his code of halachah which his chutzpah expressed itself, he named this vile code of halachah — “Mishna Torah”. that famous Reshon scholar did not know, much less understand the פרדס chariot mysticism taught by Rabbi Akiva and every Rabbi within the pages of the Talmud. He divorced the married couple: Aggaditah and Halachah, and he refused to give Aggaditah her ‘get’. The Rambam code of halachah likewise divorced the common law way of learning the T’NaCH Primary Sources as equally applicable to the masoret of learning the Sha’s Mishna and Gemarah – the Talmud.
Learning the T’NaCH by comparing or contrasting sugiot defines the sh’itta of learning this Primary Source of the sealed masoret. Rabbi Yechudah – the Prince – based his codification of Oral Torah – the Mishna – upon this exact same יסוד which the T’NaCH Books learn. Common law learns by way of precedents, NOT competitive commentaries/pilpul. The discipline of Common Law, compares sugiot to similar sugiot precedents. The T’NaCH preceded the Talmud by centuries. The post 2nd Temple Talmud follows the precedent of learning which the T’NaCH 1st Temple established.
Why does the Book of דברים likewise have the name משנה תורה? The Sages of Israel teach that the revelation of the Written Torah at Sinai encompasses תרי”ג commandments. The Sages of Israel likewise teach, that following the revelation of the opening first two Commandments at Sinai, the People whom HaShem and Moshe brought out of Egypt, cried out in absolute dread, that if they heard another Commandment from the voice of HaShem – that they would surely die as a nation, there on the spot at the foot of Mt. Sinai.
The Sages of Israel teach 3 Basic Divisions which separate and distinguish the תרי”ג commandments: קום ועשה, שב ולא תעשה, וקום ועשה זמן גרמא… positive, negative, and positive time oriented commandments. This רשע, his rebellion against the authority of Torat Moshe places him together with the precedents of disgrace ‘the 10 spies, and Korach. In his Book of Commandments he chose to divide the תרי”ג commandments into positive and negative Commandments. A fundamental error, that other great Torah sages, like the B’hag – (a late Gaonim\”the magnificent”/, a period in Jewish history from approximately 500 to 1040 C.E, marked by intense scholarship at the Babylonian academies by scholars who studied and interpreted the Talmud), also regretfully made.
This 3rd category of Torah commandments, unlike קום ועשה ושב ולא תעשה, requires “k’vannah”. Furthermore, the Mishna of ברכות teaches that this type of Torah commandment – an obligation only upon Men. The simple explanation for the exclusion of women from the obligation to keep positive time oriented commandments, to achieve “k’vannah” requires Talmud; the study of Talmud … a positive time oriented Torah commandment. Women had no portion with the golden calf error which defines the tumah revelation of avodah zarah; therefore the double inheritance of קום ועשה ושב ולא תעשה commandments rests first upon the women of Israel.
Learning how to learn takes years of intense study, and even then – based upon the ignorance of the Rambam – few grasp the depths of kabbalah taught by Rabbi Akiva and his 5 surviving talmidim, whom the Romans failed to murder. Rabbi Akiva himself and 20,000 of his talmidim did not survive the 2nd attempt to throw off the oppressive yoke of Roman rule. The Romans delighted and perfected the malignant narcissism of torturing captured prisoners – a war crime against humanity, both then and today.
An interpretation\translation for משנה תורה – ‘Legislative Review’. Kings, Parliaments, Congress, Legislators – one and all resent and oppose Courts, within any given country, who possess the mandate that enables these Courts to annul laws passed by the Government. משנה תורה goes beyond the parameters of negating laws imposed by ruling governments. משנה תורה gives the Great Sanhedrin lateral common law courtrooms the power to re-write laws imposed by governments upon the People, such that these re-written laws comply with the k’vanna of the Written Torah – the Constitution of the chosen Cohen Republic of States. But how do lateral Sanhedrin courtrooms achieve what virtually all governments throughout history despise and reject? Comparable to the NaCH, whereby ancient authorities demanded from the prophets not to command mussar in Israel. That these prophets should teach mussar only within the kingdom of Yechudah.
The answer to this question most most essentially defines the kabbalah of Talmudic learning. This kabbalah, originally taught by Rabbi Akiva, that רשע Reshon clearly did not know. That halachic codification, made during the early Middle Ages, it redefined halacha — by shearing this fundamental branch of Talmudic scholarship away from קום ועשה זמן גרמא מצות, the Rambam destroyed and uprooted Israel from off the well trodden path which Talmudic halachah defined prior to the Rambam rebellion against Torat Moshe.
Halachah as codified within that Reshon codification limited the scope of Halachah to rabbinic positive and negative commandments. This gross error of judgment, it profaned the commandment not to add or subtract from the Torah. Neither the Rambam nor the B’hag defined the mitza of k’vanna which tefillah most fundamentally requires. This fundamental lack of clarity by virtually all Reshonim scholarship thereafter, promoted in later generations, blind ignorance concerning the Siddur. “Scholars” today falsely teach, that a person who da’avens – requires only a simple understanding of the words which his lips pronounce! רשעים have no shame.
The Rambam’s code failed to link t’shuva by both the Yatzir Ha’Rah AND the Yatzir Ha’Tov. Two fundamentally distinct and separate sets of social memory interaction-relationships among and between the Jewish people. His halachot on kre’a shma likewise failed to teach the k’vanna which distinguishes the purpose of saying the evening kre’a shma, from saying the morning kre’a shma. Tefillah and kre’a shma, two examples of קום ועשה זמן גרמא מצות. Both he and his predecessor the B’had acknowledged tefillah as a mitzva from the Torah, yet both failed to distinguishes this type of Torah commandment from positive commandments – which do not require k’vanna; comparable to two different categories of korbanot offered upon the altar.
A basic and fundamental error, comparable to a man who dedicates a burnt offering, and later changes his mind and offers that same animal as a trespass offering. But the B’hag did not up-root the halachah from the dof of the Gemarah as did the Rambam code and like Xtian commentary which opens this discussion, cherry picks p’sukim. The error of cherry picking p’sukim defines the New Testament abomination. This false scholarship it perverts both meaning and intent of the obliterated sugiot which the Framers of the T’NaCH designed designed each and every sugia to instruct mussar.
What k’vanna do קום ועשה זמן גרמא מצות require? Answer: משנה תורה. Meaning legislative review! Have come full circle to the above addressed topic. The פרדס kabbalah taught by Rabbi Akiva and by centuries of his talmidim, halachah functions as the form or shape of Torah commandments. The k’vanna of קום ועשה זמן גרמא מצות, this 3rd type of Torah commandments, they possess the power to elevate all Torah commandments both דאורייתא ודרבנן, (positive, negative commandments together with rabbinic halachot), unto this third Order of Torah commandments.
This פרדס kabbalah breaks up into דרוש\פשט and רמז\סוד partnerships. They purpose, to make a warp\weft relationship that unites and weaves the interpretation of Torah commandments through the generations unto a unified fabric. Both the Aggaditah and Halachah within the Shas Talmud, they serve with the k’vanna to achieve this learning and purpose. Even more, the warp/weft kabbalot of פרדס and מעשה בראשית, likewise weave a fabric of faith which unites the פרדס T’NaCH\Talmud common law sh’itta of learning together with מעשה בראשית creating a new Creation through the dedication of avodat HaShem\tefillah with tremendous joy – comparable to the precedent of the splitting of the Sea of Reeds. The latter affixes itself to defining the k’vanna of the Siddur in general and da’avening unto HaShem in particular.
Weaving these two contrasting kabbalot permits a חכם to affix Torah commandments and Talmudic halachot, whose משנה תורה affixes the k’vanna of prophetic Mussar – the פשט of the Aggaditah, directly to blessings within the Shemone Esrei; halachah and aggaditah – forms of faith united with the substance of faith – משנה תורה prophetic mussar. A חכם also dedicates the t’shuvah made by the two opposing Yatzirot memories, that recall social interactions – both evil & good – as קדוש unto HaShem. The t’shuvah of the Yatzir Ha’Rah dedication, that years later when that Man stands in the identical “Moccasins” (An interpretation Rabbi Asher Dov Kahn taught me in Tulsa Oklahoma.) wherein he previously stubbled. The t’shuvah of the Yatzir Ha’Tov, the tohor behavior express during times of social crisis\conflict which pacified and reduced hostility among and between bnai brit allies/neighbors.
T’shuvah rejects the guilt and sin bondage, which so defines the tumah of Xtian avodah zarah. The Xtian notions of repentance – an anathema to the Torah faith. The mitzva of Moshiach shares no portion with this tumah guilt trip theology, doctrine, creed, or dogma, made famous by the rebel apostle Paul. His ‘original sin’ tumah perversion, it perverted the Torah curse concept of g’lut. Original sin justifies the false theology of that tumah NOT messiah. It does not merit any Torah respect.
The mitzva of love requires “owning” the blessings and curses of the Torah. For this very reason the Siddur establishes da’avening the kre’a shma both in the evening and morning. The two tefillot dedicate the memories of the two Yatzirot respectively. The chosen Cohen nation “owns” this mussar by pulling responsibility into our hearts for both life and death\blessed and cursed. The k’vanna of tefillah stands upon the יסוד of separating t’shuva memories associated with tumah and tohor middot social interactions with the bnai brit people. דרך ארץ קדמה לתורה.
The kabbalah of פרדס mysticism prioritizes learning and owning the mussar משנה תורה prophesies which all T’NaCH prophets command. Owning prophetic mussar commandments, actively pulled within the heart by means of learning through precedents. Mussar depth analysis does not compare, nor resemble, in any shape fashion or form, “believing” in Gods, or the theologies, or doctrines, or creeds, or dogmas – which claim to know the Will of God. The “mystery” of the Trinity tumah avodah zarah serves as a fundamental example of evil church theology. Such arrogance does not define nor instruct upon the Torah vision of faith. The faiths of Xtianity and Islam, both worship other Gods, which never caused the hairs of my forefathers to stand in fear. The rhetoric deception of “sister religions”, comparable to blood libel slanders made throughout the history of pagan Europe unto this very day.
The T’NaCH learns (Talmud means “learning”), by the sh’itta of comparing or contrasting precedents. The Mishna’s style of Case\Rule duplicates how the T’NaCH compares or contrasts sugiot within the Books of the T’NaCH. The Gemarah makes a דרוש throughout the 6 Orders of the Mishna in order to find close precedents by which to understand (to discern like from like) the k’vanna of the language of each specific Mishnaic Case\Rule halachah. Both T’NaCH literature and the Talmud learn through the exact same sh’itta – known as the “logic” of the Torah Sh’Baal Peh. The church avodah zarah, expressed through the books of the pagan new testament, confuses Torah commandments with Law; Law with Oral Torah Logic.
As Moshe the prophet learned and commanded his 611 commandment mussar to the opening first two Commandments at Sinai, so too did Rabbi Akiva and all the centuries of his talmidim, they likewise learn and command the woven together קום ועשה זמן גרמא מצות achieved through the fabric of Aggadic mussar p’shat, (the definition of the משנה תורה which learns the prophetic mussar interpreted by Oral Torah logic – from T’NaCH Primary sources) together with doing rabbinic ritual halachah, as codified in the pages of the Talmud. This fundamental and profound kabbalah which defines the primary\secondary/substance/form משנה תורה legislative review which prioritizes the k’vanna of Aggadic p’shat as the definition of the intent of halachic law.
The rebel Rambam code perverted and destroyed this kabbalah taught by Rabbi Akiva and all his talmidim within the pages of the Sha’s Talmud! Halachah, as interpreted by the Rambam code, degraded the Torah to only קום ועשה ושב ולא תעשה commandments – as codified in his Safer HaMitzvot which divided the תרי”ג commandments into 2 categories of commandments. A basic and fundamental day and night error, which compares the rebellion of the Rambam, to that of the young king Shlomo who despised the mussar commandment of the prophet Natan.
Justice Justice pursue defines the mussar k’vanna, the משנה תורה of the mitzva to build the Beit Hamikdash. The Moshiach does not build a house of wood and stone, the burden of the mitzva of Moshiach rests upon klall Israel, like all other Torah commandments. Justice Justice pursue defines the k’vanna of Torah faith. This mitzva stands upon HaShem taking Israel out of the bondage of Egyptian slavery.
The Safer HaMitzvot, the introduction of Rambam’s halachic code, limits all the halachot learned from the Sha’s Talmud to positive and negative rabbinic commandments. His code fails to affix rabbinic halachot unto the יסוד of Torah commandments- משנה תורה. The gravity of this gross error, sowed chaos and anarchy into the hearts of all generations of g’lut Jewry, which already had lost the wisdom to do mitzvot לשמה, (Jews cannot keep Torah mitzvot in g’lut). His code transformed Halachic ritual observances, it divorced ritual rabbinic halachah from its partner Aggadic mussar p’shat learned from the Prophets. Separating like from like requires development of an eye that can discern subtle distinctions. Talmudic scholarship most essentially require בינה\understanding.
If the Rambam code made the divorce between the Torah mussar commandments and rabbinic halachot plainly obvious for all to see and discern, Israel would have stoned the רשע immediately. None the less, a strong minority of Reshonim authorities placed a נדוי ban upon the Rambam, which holds to this very day. After publication of the Rambam code, a rapid deterioration of Torah scholarship immediately resulted in the destruction of Jewish communities across Western Europe, the result of yet another destructive Jewish war among brothers. The mussar curse which the prophet Natan imposed upon the House of David.
The weaving of Aggaditah together with Halachah defines the requirements of all קום ועשה זמן גרמא מצות. These commandments- potentially include all the halachot which the Talmud codifies. The meaning and intent of משנה תורה\legislative review, an aliyah potential of all Torah and rabbinic commandments to that of קום ועשה זמן גרא מצות from the Torah; learning prophetic mussar as the p’shat of Aggaditah, Aggaditah therein establishes the k’vanna of keeping halachot in the whole of the Sha’s Talmud. The mandate of the משנה תורה itself establishes the authority of all Great Sanhedrin lateral common law courtrooms, to determine the k’vanna of all laws imposed by governments. Despite the fact that these governments have an open hostility to the משנה תורה mandate welded by Sanhedrin lateral common law courtrooms.
With this required Preamble, shall now address the distinction of learning T’NaCH sugiot through the revelation of Oral Torah logic; contrast this discipline of learning with your cherry picking of p’sukim\verses – non sense.
Ahaz at the age of twenty succeeded his father -Jotham – as king of Judea. He, like the kings of Israel rejected the Written Torah as the Constitution of the Cohen Republic. Ruling the land through justice meant little or nothing to this רשע. He murdered his son, forcing him to walk through the fires of Moloch. This assimilated king embraced the cultures & custom of the Phoenicians – who rejected the revelation of the Torah at Sinai. Hezekiah, a sibling son, assumed the crown after Ahaz. By the courage of his mother, who saved his life from a similar fate of his murdered brother. Hezekiah rejected and abhorred his fathers assimilation to foreign cultures, the first face of avodah zarah.
The pagan Xtian European barbarians burned Jews upon the altars of Moloch throughout the 2nd European Civil War. 2000+ years of preaching Creeds, theologies, doctrines, and dogmatism by Xtian Preasts and Preachers – produced the “fruits” of the Shoah. NEVER AGAIN shall Torah Jews assimilate and kiss the Moloch Xtian God as its theology of Trinity monotheism dictates. That cursed dead religion now rots in g’lut – waiting for the 2nd coming of JeZeus the mamzer son of Mary.
The sugia which contains your rhetoric propaganda, that cherry picked p’suk\verse – ישעיה ז:ז-ט. Mussar does not compare to history. Failure to discern the distinction between the two – exposes a fundamental incapacity of understanding. Reading the T’NaCH as history of days long ago past, totally perverts T’NaCH spirituality. Each and every generation, each and every individual in every generation, has the burden to make a serious דרוש\to search out and own/ the meaning of T’NaCH prophetic mussar spirituality. T’shuvah which differentiates the dedications made by the opposing Yatzirot to HaShem, no messiah possesses the power or authority to do avodat HaShem for any other Man, woman, or child. The mitzvah of Moshiach, a commandment incumbent upon the whole house of Israel, to do and live. The absurd notion preached: belief in a foreign Greek\Roman messiah whose death and resurrection saves Man from sin and death – utter total rubbish.
Learning Torah requires obedience to the WAY: the discipline of precedent based common law. Herein defines the function and purpose of the revelation of the Oral Torah at Horev שמות ל”ד-ו’ ז, which the church abomination has always denied. Confusion between logic and law, a fundamentally obvious abuse and corruption. On par with removing the sugiot Order established by the Framers of the T’NaCH and arbitrarily replacing them with chapters and verses. Every generation struggles, just as did like Ahaz, with assimilation unto foreign cultures and customs of peoples and nations who never accepted the oath brit sworn at Sinai. The mussar which the Ahaz story commands, it applies equally to all Jews living today. Students who learn in Yeshiva, they rely primarily upon commentaries on the T’NaCH rather than learning how to learn by the Way of precedents — ירידת הדורות.
Compare: ישעיה יח:ד-ו. Torah instructs mussar by means of the sh’ittah of משל\נמשל. Both sugiot address the owned curse of g’lut. Cross reference this mussar with מלכים א ג:ג,ד. Did the young king Shlomo have a tohor or tumah faith? The error of building the Temple in Jerusalem, king Shlomo failed to establish the authority of the Sanhedrin lateral common law court system. The last mitzva which Moshe the prophet exerted his last life energy to achieve – Moshe strove to established the Federal small Sanhedrin lateral common law courtrooms in three of the six Cities of Refuge. Justice Justice pursue defines the meaning and purpose of Torah faith. Man cannot love God and tolerate injustice and oppression of his bnai brit chosen Cohen people. Therefore king Shlomo chose the halachic ritual forms of faith, rather than prioritize the k’vanna substance of faith. This choice places him in the exact same camp as king Ahaz.
The kingdom of Shlomo, under his rule, witnessed unprecedented wealth and prosperity. Yet this did not prevent the explosion of Civil War which almost obliterated his kingdom only one generation later. The T’NaCH makes virtually no mention of the Sanhedrin Federal Court System. King Shlomo, like king Ahaz, rejected the Torah as the written Constitution of the Cohen Republic of Tribes. King Shlomo, like king Ahaz, rejected the משנה תורה mandate which Torat Moshe strove to establish the judicial authority of the Sanhedrin Federal Court system as his choice, last and final mitzva, his Last Will & Testament in this world while he yet lived. Both kings despised the mussar commandment which Moshe the prophet commands all generations of the chosen Cohen nation to do and to live.