The 2nd פרק of אחרי מות. The Parshah read on Yom Kippur. יז: א – טז.


After the Rambam Civil War our rabbis failed to discern the distinctions between common vs. statute law; just as did our prophets fail to distinguish primary from secondary priorities.  The difference between the essential importance to rule the land through Sanhedrin common law courtroom justice, from the fluff of building, based upon assimilation, the klippah oracle Temples which the judgment of HaShem repeatedly destroyed.

Rambam’s Greek based philosophies taught by Aristotle and the Neoplatonic thinker Plotinus.  This Greek based philosophy of religion, I personally detest, hate, and abhor.  That code, it pigeon holes halacha into tidy religious categories which so exemplifies ancient Greek thoughts about the צלם אלהים of the Gods. 

One defining positive attribute – the great intellect of the Gods – so fiercely contradicts the Rambam’s preachy preach concerning the value of negative attributes.   Just another philosophic Greek idea which muddied the waters in Torah faith. 

Religion loves to harp about belief in the Gods.  Religion does not give atheism the time of day.  The Rambam in Part II of his Guide addresses the subjects of prophets and prophecy.   Yet never once does he address tohor middot, and their connection to mussar; aimed directly toward the generations of  bnai brit Israel. 

The distinction between tohor and tumah middot – the Rambam never once addresses in his Guide.  Instead he talks about the prophets rather than learns prophetic mussar as comparable precedents by which to learn the mussar k’vanna of the Torah.  Never did the assimilated Rambam ever differentiate between common law courtroom halachic rulings from statute law religious halachot.   A critical and crucial error, which post the Rambam Civil War, virtually all rabbis thereafter likewise failed to discern.

Rambam confuses halacha with legal precedents, which serve to define the language of any given Mishna in the whole of the Sha’s.  In מורה נבוכים the Rambam quotes from the Gemara ברכות לג:ב.  Like his code – he fails to grasp the Mishna\Gemarah primary secondary relationship.  The Gemarah learns the k’vanna of the laguage of the Mishnah through common law precedent comparisons.    For example: 

דתנן.  האומר על קן צפור יגיעו רחמיך ועל טוב יזכר שמך גמ.  ההוא דנחית קמיה דרבי חנינא, אמר “האל הגדול הגבור והנורא והאדיר והעזוז והיראוי, החזק והאמיץ והודאי והנכבד וכו’.  

The Rambam repeats the exact error made by this unschooled student quoted above.  He failed to grasp the precedent mussar of R. Hanina.  How he understands the k’vanna of the language of this quoted Mishna. In 1:68 the Rambam addresses the Greek attribute their philosophers affixed to their Gods, “understanding, being intelligent, intelligible being”.  That student’s praise of HaShem in ברכות compares to שמואל א יח:ז. Saul hath slain his thousands, and David his ten thousands.  This given obvious, even the Rambam correctly understood.

However, the Rambam failed to grasp the purpose of the revelation of tohor middot @ Horev.   Not for Man to sing the praise of HaShem by way of these middot.   Rather for Man to dedicate defined Oral Torah tohor middot unto HaShem.  Something like how the Rambam troubled to define key terms in Book I.  The purpose: to sanctify through tefillah, that Man’s future social behaviors with his neighbors; that this Man sanctifies his future walk before HaShem.  To walk in the future in the path\halachot/ of shalom together with his family and people.

Dedication of tohor middot unto HaShem, the foundation of the מעשה בראשית kabbalah, and the k’vannah of the mitzvah of tefillah.  How this kabbalah breaths tohor spirits into both the hearts of Man and within Earth of the oath sworn lands, to breath life to Man, and into the land, through the kabbalah of תמיד מעשה בראשית.  This Siddur kabbalah refutes 1:1 of the Guide’s צלם אלהים definitions.  The Rambam’s opening thesis premise – in his Guide.

When b’nai brit Israel abandons the kabbalah of מעשה בראשית, the rains cease and the land becomes barren and sterile – like as occurred in the 2000+ years of Jewish g’lut from the land.  When Zionist pioneers returned to land to rebuild our nation, the land through sweat and hard labor began to blossom and bloom once again.  Arabs flooded into the British Palestine mandate in search of work.

Assimilated Rambam, a Torah negative commandment, he loved the ideals of Greek philosophy. He made that foreign philosophy as the basis by which he organized his religious code of statute halachic law.  Following the victory in the ensuing Jewish Civil War, the prestige of his code established the religion of Judaism – in the Middle Ages.  Small wonder that the Czar of Russia sought to replace the Talmud with Rambam’s religious code.

Rambam’s ‘replacement theology’ organized a religious statute law codes of halacha, and likewise abandoned the place of Aggaditah.  The purpose of Aggaditah, to teach Torah prophetic mussar by means of the דרוש\פשט logic relationship – the revealed kabbalah taught by Rabbi Akiva.

All the Rambam’s discussions on negative attributes, directed to grasp an understanding of the intellect of the Gods; rather than how bnai brit Man dedicates his behavior through the mitzvah of tefillah, directed to HaShem within his heart, to how that man intends to conduct his future social behaviors with his b’nai brit family and neighbors, and thereby sanctify the Name of HaShem לשמה. 

Assimilated Rambam embraced the strict Monotheism preached by Islam.  He failed to grasp that Monotheism violates the 2nd commandment @ Sinai.  In equal measure, the k’vanna of tefillah – which entails swearing an oath – the Rambam failed to understand.  Tefillah דאורייתא a Man dedicates future expressed defined tohor middot holy to HaShem.  Tefillah through this k’vanna stands in the stead of korbanot.

An atheist, praise HaShem, does not believe in the Gods which non b’nai brit Goyim worship.  The Goyim never accepted the revelation of the Torah @ Sinai @ Horev.  Goyim, by this very fact, they worship other Gods.  The Torah does not obligate Jews to enlighten Goyim … who never accepted the revelation of the Torah @ Sinai @ Horev.  Goyim worship avodah zarah – other Gods. 

The Rambam, like most of his rabbinic peers in Spain, virtually all rabbinic leaders in Spain assimilated to the rediscovery of the ancient Greek philosophies.  The organizational logic of the ancient Greeks dominated how assimilated Jews organized their statute law codes of Halachah.   

As explained previously, the lateral common law courtroom established halachah, a far different type of law than the Rambam’s statute law.  All the halachot in the Gemarah, they serve as precedents by which the Amoraim scholars sought to understand the language of the Mishna.  The Rambam’s replacement theology code of halacha established the religion of Judaism.   But at a terrible price, Jews ceased to prioritize צדק צדק תרדוף as the בסיס upon which stands the whole of the Written and Oral Torah faith.

This פרק opens by addressing kashrut.  The negative commandment not to eat living blood.  During the time when the Tribes surrounded the Mishkan.  The Cohanim, in the days of Moshe and Aaron had the responsibility to teach the laws of kashrut to the people.

Eating living blood, blood fit for the altar, directly compares to murder.  This mussar comparison defines learning through precedents which so defines Written Torah common law practice.  
בזרח ובגר צדק, one Torah applies to all b’nai brit Israel.  י – ה.

Let’s learn.  A slightly distant precedent: ה: ו – טז.  The negative commandment that forbids the worship of statues directly implies the negative commandment of following the customs or cultures of Goyim who reject the revelation of the Torah @ Sinai @ Horev.  The language עון refers directly of avodah zarah, the Av tumah.  Swearing false oaths and profaning shabbot directly compare to the commandment not to assimilate to the cultures customs and social practices of Goyim.

The brothers of Josef failed to give honor to Yaacov when they judged their brother and condemned him to g’lut לא לשמה.  A precise exact משנה תורה precedent: יב: כט – יג: יב.  Post Shoah the stench of the so called ‘daughter religions’ a permanent stench within our noses.  Any attempt by these fraudulent religions learns from the precedent of false prophets.

A slightly distant precedent: טז: יג – כב.  Chag Sukkot learn from what Rav Nemuraskii repeatedly taught: טוב מיעט ממיעט טוב.  Let the Goyim bankrupt their treasury and build expensive Oracle Cathedrals.  Justice through righteous common law courtroom rulings sanctifies the Name of HaShem לשמה.  Assimilated Oracle Temples do not sanctify the Name of HaShem.

Another slightly distant precedent: כ: י – כא: ה.  Justice defines the sum total of all Torah commandments לשמה.  A precise exact Torah precedent כג: ג – יז.  The obligation to sanctify tohor middot behavior לשמה.  Another slightly distant precedent: כג: כב – כד: יט.  Respecting the dignity of others, a fine tohor middah.  Still another slightly distant precedent: ל: טו – לא: ו.

The kabbalah of עמוס learns a precise exact precedent: ה:ד – כז.  The kabbalah of מעשה בראשית, a very powerful mussar.  Oppression of the poor, injustice breaths a tumah spirit within the hearts of the g’lut people and the g’lut chosen land.  Why assimilate and embrace the avodah zarah practices of abomination – the Shoah of Xtianity.

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