The 2nd פרק, second סוגיה of Parshat קדושים.

Mussar of the prophet יחזקאל, the tohor middah of רחום defines the k’vanna of the blessing: גואל ישראל; the 4th middle blessing within the Shemone Esrei, the bitter recognition of bad faith within the hearts of Israel. Enduring the consequences of g’lut, Jewry pleads to survive the horrible curses of the Torah.  Comparable to how Par’o experienced the period of the plagues, and watching his Army drown in the Sea of Reeds.

Torah בכתב ובעל פה weave “halachic mitzvot” together with prophetic mussar.  The latter breathes life, substance, and k’vanna into the forms of ritual commandments.  Bnai brit Israel practices and observes either tohor or tumah partnership mitzvot.  When we respect the commandments touching the crop fruits produced from the oath sworn lands.  
This 

seamless garment relationship defines the warp\weft connection between Halachah and Aggaditah within the pages of the Sha’s Bavli and Yerushalmi.  How the redactors of the Talmud intended the generations to study the ratio, (husband and wife), expressed through the metaphors of halachah and aggaditah.

Rashi’s commentary to the Chumash, his unique theory of פשט there, teaches this דרוש\פשט wisdom axis.  The horrors of g’lut and Goyim jealousy, their oppression – which culminated in the first Crusades – forced Rashi to conceal how to correctly learn the Talmud. 

The open contradiction between his פשט vs. פשט.  The  contrast between Chumash & Talmud Rashi commentaries.  The cruel barbarity of the Goyim forced this sage of Israel to conceal how to learn the Talmud, to prevent the Goyim from stealing Oral Torah logic like they did the logic of the ancient Greek philosophers.   In this stark contrast Rashi’s learning on the Chumash condemns the Rambam assimilation of Aristotle’s Greek culture. 

In like and equal measure, the grandchildren of Rashi, fundamentally opposed and despised, assimilated Rambam’s Roman statute law codex.  The Baali Tosafot learned the Gemarah through searching for common law precedents!

The French school of Talmudic scholarship rejected the cursed path of assimilation.  Despite the fact that Napoleon would later base his legal codex upon Roman statute law.  Hence the revulsion of this commentary to the Roman law codices made infamous through the Rambam and his vile copycat assimilated followers.  And the absolute rejection of all rabbinic authorities who failed, both to discern and condemn the fundamental day and night distinctions between Common vs Statute Halachah.

Learning the Written Torah requires acclimation to the rhythm and flow of Oral Torah mussar.  Expressed through the משנה תורה and the Books of the Prophets.  The Books of the Holy Writings serve to amplify the mussar commanded by all the prophets of Israel. 
The abyss which separates this sh’itta of learning from the gospel & koran abominations, compares to the clear sharp ringtone made by fine crystal contrasted to that of glass.  Looks deceive, they conceal true currency from the counterfeit.

The 2nd סוגיה – יט: לג – לז opens with not abusing the dignity of the Ger.  Does the Torah refer to a ger toshav/ temporary resident\ or to the ger tzedek?  Rashi interprets Ger as ger tzedek and not ger toshav.  This interpretation makes most sense because honesty in trade and business applies to the whole house of Israel.  The ger tzedek – fully joined to the house of Israel.
Let’s Learn.  An exact precise משנה תורה precedent:  יא: כב – כה.  Bnai brit Man cannot steal and oppress his people and at the same time honor and guard the mitzvot/love HaShem.  

The cursed nations of Canaan crushed their “citizens” comparable to how Par’o abused Israel.
A distant precedent: יג: יג – יט.  Dishonesty in business and trade compares to convincing the people of a city in Israel to worship avodah zarah.  A slightly distant precedent: טז: ט – יב.  Chag Shevuoth Israel has distanced itself from all avodah zarah to accept the revelation of the Torah @ Sinai @ Horev.  Still another slightly distant precedent: יח: א – ה.  Aaron, his House, the head of the Tribe of Levi, serves as the eternal model of the generations of the chosen Cohen nation of Israel.

A precise exact precedent: יט: טו – כ: ט.  The abomination of a false lying witness, specifically in the most extreme case of murder.  Nothing destroys national cohesion of a people than dishonesty and false witness testimony.  

Contrast the tohor middah of giving heart, having the back of our people during crisis times.  Better for a coward to admit his fear than to cause his brothers to turn and flee in battle.
Another precise exact precedent: כא: י – כג: א.  The Torah describes a unique tumah mentality.  The Yatzir Ha’rah/avodah zarah within the heart compares to a man who seduces a woman, and after he beds her, he publicly refers to her as a prostitute whore.   The same mentality, expressed when a man marries two women – and prefers the child of the one over the deserving in matters of the first born.  

The בן סורר ומורה too behaves with this identical tumah mentality towards his father and mother.  This same tumah mentality, expressed by making public contempt of hanged criminals, letting the birds eat their unburied corpses.  Again despising the private property of our people; or refusing to assist a neighbor during his crisis in need.

Foreign effeminate customs, not tolerated, not even as a fad.  The Torah defines the culture and customs practiced by the Cohen nation all the way to sending the mother bird away from her eggs, how to construct the home, how to plant a crop, or plow a field.  The Torah determines how to weave cloth, it forbids שעטנז, requires tzitzits.  Denounces שם רע, adultery, rape, casual sex, and ערוה.  Another exact precise: כג: יח – כא.  The Torah rejects prostitution or banking for profit charging interest as opposed to sanctifying partnership mitzvot.

The tumah middot above, they compare to tohor partnership mitzvot, they share a common denominator that both this and that behavior require k’vanna.  A slightly distant precedent: כה: יג – יט.  Cheating in business compares to the tumah qualities of Amalek who lorded his advantages over the weak and poor among our people.  Tumah middot all express non fear of heaven.

The curse of g’lut, Goyim embrace with a תיאבון קיצוני/consuming hunger\ the unique tumah mentality outlined above.  The משנה תורה mussar closes with this precise exact precedent: לג: יב – כא.The blessing of Benjomin stands apart from his brothers who sold Yosef into slavery and feared to admit their guilt in all the ensuing years till after Yaacov died.  Moshe blessed Benyomin and Yosef together.  Whereas Yaacov reversed the order of the two.  Moshe’s Order blessed Levi then Benyomin.  

Whereas Yaacov’s Order blessed Naftali, crooked עקום, adjacent to Benyomin, his concluding blessing.  The Order of Moshe’s blessings –  completely different.  Why?  Answer: Yaacov blessed Israel to survive the curse of g’lut; whereas Moshe blessed Israel to succeed in ruling the land with righteous justice.

The assimilated Reshonim limited the Torah to positive and negative commandments.  Contrast the order of commandments as found in the B’hag code of precedent based law, wherein he includes a רמז to rabbinic halachic commandments דאורייתא. 

Torah rests upon the Table having 4 legs, not two.  Positive time oriented commandments together with Partnership commandments which make a k’vanna הבדלה distinction between tohor and tumah middot.  The mitzvot of placing tefillen and da’avening tefillah therefore qualifies as examples of partnership commandments; a man does not cut an oath brit except upon the lives of his children – like the stars in the sky in multitude – כרת – blessing or curse.

The kabbalah of יחזקאל opens with a slightly distant precedent of mussar:  ג: י – כא.  G’lut לא לשמה tumah has no awareness of the k’vanna which distinguishes between tohor and tumah middot – פרדס logic kabbalah.  The vision of the prophet’s mussar, he shares this partnership mitzva with his people regardless whether they listen and hear the mussar or not.
Another slightly distant precedent: ז: ה – כז.  The curse of g’lut overcomes the nation, like a woman being raped in the field.  When drug lords and gangs dominate a society fallen into chaos.

An exact kabbalah precedent: יא: יד – טז.  The curse of g’lut, Israelis despise one another and hold each other on par with foreign enemy invaders.  Another exact precise precedent of partnership commandments judged on the scales of tumah: יד: ב – ה.  the language – העלו גלוליהם על לבם – conceal avodah zarah within their hearts – refers to the tumah partnership mitzvot dear to the Yatzir Ha’rah.  Inversely when the prophets refer to a new brit, cut upon the heart, that mussar instructs tohor partnership commandments.

Another precise exact kabbalah: יד: כא – טו: ה.  The four types of death penalties, learned from this prophetic mussar.  Righteous justice “comforts” both tohor and tumah dominated behaviors among our people.  The משל to the vine branch teaches a mussar נמשל.  Frumkeit which brings in shabbot over wine, yet makes no shalom among our nation during the days of chol.

A distant precedent: יז: יט – כד.  Tumah partnership commandments bring ruin and destruction upon the nation.  A slightly distant precedent: כא: ו – יב.  Foreign armies do not profane the sanctity of Jerusalem.  Tumah partnership mitzvot bring ruin unto the Cohen nation.
A distant precedent: כב: א -טז.  Tumah partnership commandments – they seal the din of disgraceful g’lut upon our people.  Our people who lack fear of heaven, whom the Goyim heep contempt upon our defiled reputation – the chosen people.

A slightly distant precedent: כג: לב – מה.  Tumah partnership mitzvot bring eternal shame and disgrace upon our people.  Mussar does not preach of past historical events long since forgotten from human day to day memory.  Mussar exposes the tumah within the hearts of the living.
The prophets g’lut mussar continues but alas my belly has reached satiety.  Shabbot shalom.