The opening סוגיה addresses the Yom Tov Rosh HaShanna. Only Israel accepted the revelation of the Torah @ Sinai because what do Goyim care concerning justice? Avodah zarah belief systems universally tends to prioritize theologies by which societies demand their peoples’ uniformly believe and obey the established Creeds. Israel came out of the oppressive slavery of Egypt, the revelation of the Torah @ Sinai, the top priority of that Devine revelation לשמה: justice. Hence the dread and fear of Israel, that at any moment the entire nation would die. The 9th of Av learns directly to Yom Kippur, there too the entire generation thought that they would die.
King Shlomo’s rebellion wherein he prioritized building a grand Cathedral. Shlomo clearly assimilated to alien and totally foreign cultures and customs, practiced by nations and societies which rejected the revelation of the Sinai oath brit. The 10 Tribes would continue down the path trod by Shlomo, they simply changed the Chag season from the 7th to the 8th month. Justice during the reign of Shlomo and all the kings of Israel shared no common ground with Moshe, who established 3 small Sanhedrin Courts in the g’lut Cities of Refuge before he passed.
European avodah zarah, its universal religious theologies, they emphasize the original sin of mankind, and consequent need for an imaginary mythical messiah to remove the stain of original sin, from the Soul of mankind, confronted by eternal death. The Yom Tov of Rosh HaShanah judges the commitment of post Shevuot bnai brit Israel, the chosen Cohen nation who alone accepted the revelation of the Torah @ Sinai @ Horev; to sanctify the most holy pursuit, the justice walk before HaShem, לשמה. The difficulty/answer style of the Talmud reflects the prosecutor/defense function of any lateral common law Torah mandated courtrooms. The pursuit of tohor righteous justice, aimed at fair compensation for damages, shares no common ground with tumah theological belief in any God or Gods.
Belief in theological creed-God constructs, directly compares to the corruption of judges through bribery – a Torah abomination. Torah blessings do not hinge upon the theology of what a person believes. In point of fact, theological belief systems encapsulate a Torah curse. The month of Elul, made famous by Chassidic mystics, who refer to this period event as: “the king in the field”. The assimilated Yom Kippur machzor includes repeated personal confessions of sins. Congregations say Selichot throughout Elul and the 10 days. Over and again pleading the 13 middot before a Sefer Torah.
Yet assimilated rabbis virtually never address the failure of g’lut Jews, the insufficiency of our Will to pursue judicial justice, as the top priority of our lives. As the essence of what defines us as the chosen Cohen people, who accept the revelation of the Torah @ Sinai @ Horev לשמה. Israel cannot accomplish t’shuvah without mussar. Mussar sets the vision of all generations of our peoples’ walk before HaShem. This mussar, singular rather than plural, defines the k’vanna of all T’NaCH prophetic literature.
All generations struggle with metastatic passion, cancer insanity, to pursue and perform the impassioned Will of the tumah, within all of us, our Yatzir Ha’Rah. Generations of assimilated ירידות הדורות rabbis never caught, much less addressed, the domino effect of king Shlomo’s avodah zarah curse: its affect upon the ensuing later generations of both Israel and Esau. This avodah zarah very much compares to the huge national debt of the US Federal government; whose government leaders take pride in how they lie to their people without feeling the least shame. Something like the fact that FDR concealed being a cripple or Lincoln a practicing homosexual.
Lincoln transformed the experiment of a “loose” US Republic of States, into a Centrally controlled “democracy”, and affixed as essential the pursuit of foreign imperialist interventions and empire. Whereas FDR transformed a relatively small Federal government into the Big Brother Socialist bureaucratic, Corporate lobby controlled monster monopoly, Government within the government, that defines modern Washington DC politics. King’s Shlomo’s construction of a grand Cathedral accomplished much the same effect.
The brit faith turned away from pursuit of judicial lateral Sanhedrin common law justice, in-favor of the vain frivolity of sacrificing barbeques to heaven. Wasting the National treasury to build a Cathedral pyramid that worships the dead. King Shlomo prioritized avodah zarah practices as his new chief mode of faith, within the walls of Jerusalem and the kingdom of Judah; which barbaric churches across the countries of Europe and Russia, would later so completely emulate. Herein explains: יהיה לכם שבתון זכרון תרועה מקרא קדש
An exact precise precedent: משנה תורה ה: ו – י. The opening first two commandments: לשמה which stands upon the justice delivered to Par’o and Egypt. What avodah zarah does the 2nd commandment imply? Answer: Any other strategic or tactical interest other than to do justice לשמה. Another exact precise precedent: יא: כו – כח. Blessing or curse. Either we pursue justice or run upon the highways of g’lut. King Shlomo inherited tremendous wealth, power, and prestige. Yet none of these pursuits of the Yatzir Ha’Rah achieved stability, nor prevented the fall of the kingdom into chaos, anarchy, and Civil War.
A distant precedent: טו: א – ו. The 7th year shemitah release, the test which testifies to the oath brit נעשה ונשמע dedication. When justice defines the essential nation within the borders of our land, then the Goyim cannot forge any weapon that prevails or can subjugate the Cohen nation into g’lut slaves ever again.
A precise exact precedent: יז: ב – ז. Competing strategic or tactical interests defines the behavior of the רשע who seeks to entice or seduce our people to pursue Gods other than justice among our people. King Shlomo serves as the Prime Example of tumah; his avodah zarah corrupted all generations thereafter to fall into the slimy pit of ירידות הדורות. The Cohen nation altogether ceased thereafter to ובערת הרע מקרבך.
A slightly distant precedent: יח: ו – ח. The chief role and purpose of the dedication of the Tribe of Levi to the sh’ittot of common law precedent learning aimed to make fair judicial rulings. King Shlomo trivialized the schools of the prophets, located within the 42 Levitical cities, to a glorified choir within the walls of Jerusalem.
A distant precedent: כ: י – כ. The subject of this סוגיה the establishment of additional Cities of Refuge/small Sanhedrin courts. All the survivors of a captured foreign Capital City outside of the borders of Israel, all must stand before a Small Sanhedrin Capital Crimes Courtroom. Only small Sanhedrin courts can rule upon Capital Crimes cases, outside the borders of the Cohen Republic of Tribes. In this particular case, because women and children do not generally fight wars alongside male warriors, only the Goyim warriors – condemned to death.
Wars fought to conquer the homeland, absolutely no mercy show to these Goyim, lest they seduce the tumah Yatzir Ha’rah within each of us. A slightly distant precedent: כג: ב, ג. The Torah rejects the Turkish custom of eunuch slaves on par with the abomination: validating social status of children born from criminal adultery.
Another slightly distant precedent: כג: כב – כד. Such tumah people directly compare to making a false vow in the Name of HaShem. The Torah commands a distance from such disgraced people lest we too become a disgraced people and abandon the yoke of the kingdom of heaven: to forever and always pursue justice within the borders of our homeland.
A precise exact precedent: לג: כב – כט. This closing סוגיה of blessings, Moshe addresses the tribes who pronounce the eleven curses, unto which all generations thereafter have the opportunity to publicly answer אמן to each of these 11 curses prior to Yom HaDin upon the Brit. What switches a blessing to a curse or a curse to a blessing? The priority we place toward justice, contrasted by all other strategic and tactical interests. Yom Tov Rosh Hashanah, if we prioritize justice above all and anything else, blessing. If we prioritize other interests above justice, curse. Yom Kippur seals this Divine decree, as measured through the din decreed upon our generation.
The kabbalah of יחזקאל ג: כב – כד, teaches an exact precise precedent. Justice: the Glory and Honor of HaShem. A slightly distant precedent: טו: א – ח. The comparison of Jerusalem to a wild grape vines which grow on trees. Of what value does the metaphor of vines have, when compared to great Goyim trees? When the fruit of the grape vine produces only bitter oppression and injustice, just as do the great Goyim trees. Better to sanctify shabbat over a glass of beer!
The second סוגיה of אמור now addresses Yom Kippur: כל מלאכה לא תעשו, just like the commandment regarding shabbat. As shabbat stands separate and apart from chol so too justice rejects the cruel slavery imposed by Par’o. The decision to withhold straw from Israel, yet enforce the quota of bricks previously produced, when Par’o supplied the necessary straw, this oppression required Egyptians to work, to enforce that evil decree.
A slightly distant precedent: ג: כג – כט. The tefillah of Moshe pleading for מחילה to cross over and enter the land sworn unto the offspring of the Avot. The Yom Kippur dav’vening bases itself upon this model. Had Moshe crossed over, would it have made any difference? Would it have somehow changed the Yatzir Ha’Rah of our people, something Moshe could not change in the past 40 years?
A distant precedent: ה: יא – טו. Swearing an oath compares to not doing melacha on shabbat. An exact precise precedent: יד: א – י. The chosen Cohen nation set totally apart from the Goyim. Hence the customs, manners, and ways practiced by the Goyim – the Torah commands a negative commandment not to duplicate their cultures or customs. Adjacent to this specific negative commandment: the general rules which define kashrut.
A distant precedent: טז: א – ח. The korban Pesach, the Goyim – like their dogs who did not bark when Israel left Egypt, the Egyptians did not attack Israel when Pesach night, Israel denigrated ‘Amun and Khnum’, the Egyptian rams-head Gods. Once more the סוגיה concludes with the commandment: לא תעשה מלאכה. Which as previously suggested commands a negative commandment not to oppress our people through injustice like as did Par’o who worshiped ram heads.
An exact precise precedent: יז: ח – יג. The place where HaShem chooses as the Capital of the Name of HaShem; there too sits the Great Sanhedrin lateral common law Court. The Court instructs mussar through the medium of common law. Hence the Talmud duplicates this work through the warp weft relationship between Halakhah and Aggadah, as explained through the kabbalah of פרדס.
Rabbi Akiva, דרוש ופשט learns T’NaCH mussar affixed to Aggadah. And רמז וסוד affixed to Halakhah ritual observances, as the definition of the revelation of the 13 tohor middot Oral Torah revelation of logic . Torah and Talmudic common law stand totally separate and apart from Roman statute law. Comparable to, so to speak, HaShem remembers and despises ‘Amun and Khnum’ on the night of Chag Pesach. The avodah zarah worship of other Gods most essentially prioritizes anything else above the holy dedication to rule the oath sworn lands with justice. The sanctification of justice as most holy to HaShem לשמה defines the whole of the revelation of the Torah @ Sinai @ Horev.
A distant precedent: יט: א – י. Establishment of the Federal small Sanhedrin courts in the cities of refuge. If Israel makes foreign wars abroad. The first commandment after conquering the Capital of an uprooted and totally defeated nation, to establish another city of refuge, Small Sanhedrin Federal Court. ולא ישפך דם נקי בקרב ארצך. Only Sanhedrin courts have a Torah mandate to judge Capital Crimes cases. On par with the House of Aaron, who has a Torah mandate to dedicate korbanot to HaShem, wherever the Great Sanhedrin justices rule and preside.
Another distant precedent: כו: יב – יט. Giving the tithe to Levi and tithe to the poor, a person declares the confession of fidelity, the priority to walk with justice before HaShem. This confession of fidelity, made on the first fruits, dedicated on Chag Sukkot.
An exact precise precedent of the k’vanna of the Yom Kippur da’avening, כז: ט – כו. The Torah curses which all generations have the merit to answer together with the בעל קורא reader of the Torah on Shabbat, and answer אמן after each of the 11 curses. Acceptance of responsibility for the 11 curses goes hand in glove with the blessing of justice. The acceptance of the 11 curses learns from the precedent of Moshe da’avening to enter the land, the יסוד of the k’vanna of the Yom Kippur tefillot: it judges our relationship together with our generation.
The kabbalah of the prophet יחזקאל, a slightly distant precedent: טז: נא – סג. The kingdom of Yechudah bears greater disgrace than the kingdom of Israel. Religion accomplishes about as much as tits on a boar hog. Religion does not cause a man to feel remorse, shame, or disgrace. Avodah Zarah preaches that the God(s) forgive humiliation, sin and abominations! Goyim who deny the Shoah, they have no shame. They say that their God(s) have made atonement for their disgrace, as if they stand alone and not together with their evil generation(s).
Another slightly distant precedent: כא: יג – כח. Yom Kippur judges the individual in the midst of his generation. The individual follows together with the din decreed upon that generation. The Nazis together with Stalin culminated the generations of the criminal church in Europe and Russia. The same din equally applies to Mao Zedong’s terrible genocide within China or Pol Pot within Cambodia.
A slightly distant precedent: כג: מו – כד: ה. The משל to lewd loose prostitute women whose larger society accepts them, like as does barbaric Europe today. The vision of utter complete and total contempt for that vile worthless generation. Another slightly distant precedent: כה: א – ה. The Goyim who rejoice over the Shoah. They together with their generations shall die reviled.
A slightly distant precedent: כו: א – ו. This precedent too concerns the Yom Tov judgment of Yom Kippur, it seals the generation in judgment for the coming year. Another slightly distant precedent: כח: ו – יט. The wisdom of no single individual surpasses the din decreed upon his generation. A strong mussar learned from Moshe who died in g’lut together with his generation. The brightness and glory of an individual stands בטל\cast off/null and void, when measured against the backdrop of his generation.
An exact precise kabbalah precedent: לב: א – י. An identical mussar rebuke given unto Par’o. The mussar which the prophets command: seek and pursue justice for the profit of the folk of your generation. If a lone crocodile spoils and muddies the waters of his generation and exalts himself in his pride, such fool(s), always judged – part and parcel together with their generation. Herein divines the k’vanna of Yom Tov, Yom Kippur.