This פרק learns from ב: לב – לד. Compare this פרק to הושע ב,א: והיה מספר בני ישראל כחול הים וגו’. There that prophet compares the census of the nation to the sands of the seashore. The Reshon commentaries on this Parshah, very sparse. Why? Those classic medieval commentaries do not learn the Written Torah based upon precedents in order to learn Torah common law.
In many ways these classics of rabbinic commentaries remind me of the deer frozen in the headlights of an oncoming car. It’s one thing for Paul, a Jewish agent provocateur to generalize the Torah and refer to it as “the Law”. But for the leaders of the Jewish people during the crisis of the Ages, otherwise known as the Dark and Middle Ages, their failure to learn the Written Torah through משנה תורה Oral Torah precedents, literally the most catastrophic error they could have possibly committed against our own People struggling to survive the curse of g’lut.
The Reshonim g’lut rabbis directly compare to the Wilderness Generation who wandered lost throughout 40 years of g’lut. How could these rabbis confuse the codification of Rabbi Yechuda’s Mishna with the Oral Torah codification, the משנה תורה, by Moshe Rabbeinu as the most authoritative codification of Jewish Oral Torah Common Law?
The Baali Tosafot correctly learned the k’vanna of the Talmud as common law. How could virtually all rabbinic leadership jump upon the band wagon of the Rambam’s assimilated Roman statute law code, whom he arrogantly named the משנה תורה? The Rambam did not possess the least bit of a clue that משנה תורה means common law!
How could all the pilpul scholarship which so minutely compares the distinctions between how one Reshon learned, as contrasted by how some other Reshon learned a line or phrase of the Gemara, and miss this most obvious distinct of day and night differences?! The sheer magnitude of this error compares to the failure of rabbinic scholarship to discern the gross contradiction between Rashi פשט on the Chumash, as opposed to Rashi פשט on the Talmud!
Literally hundreds of commentaries made upon the Torah, yet never an attempt to link the mussar prophesy of Moshe to the mussar prophesy of the NaCH prophets?! It simply boggles the brain that rabbinic Judaism failed to research this most essential and basic of topics.
Why did rabbinic Judaism, specifically Reshon scholarship (it having the most profound impact upon the cascading domino effect of the g’lut generations) fail to learn the Chumash, together with the Talmud, based upon the shared יסוד of learning through comparative mitzvot precedents? How did the Reshonim abandon the kabbalah of Rabbi Akiva, פרדס scholarship?!
To my knowledge, the editors of the Talmud, they restricted the common law halachic precedents by which to learn the k’vanna of any given Mishna to rabbis who obeyed the logic system of Rabbi Akiva’s פרדס explanation of how to correctly learn the משנה תורה Oral Torah of Moshe Rabbeinu.
Yet, the Rambam followed the assimilationist error by which Saadia Gaon perverted the Torah when he embraced the Arabic understanding of Aristotle’s logic! How did the rabbis abandon the sworn oath made at Chanukah, to only interpret the Written Torah through משנה תורה פרדס common law logic?
The Rambam, utterly shocked when he read the B’hag’s ruling wherein he listed the lights of Chanukah – a mitzva from the Torah! And only the sound of crickets thereafter – the complete rabbinic silence – upon this tremendous B’hag chiddush on the Torah, which learns by the logic of common law precedents!
Mitzvot, דאורייתא או דרבנן, not the same as Torah משנה תורה common law. Hence learning the mitzva of Chanukah as a precedent to grasp the k’vanna of the Torah law which restricts learning the Written Torah by אלהים אחרים, the statute laws of the Goyim; which explains the k’vanna of the 2nd Sinai commandment!
In all my years in Yeshiva, never did students or rabbis ask the most basic of questions: What separates and distinguishes apart Torah commandments from Torah Law? Hence the rabbis failed to teach their students Torah common law. And all the commentaries made upon the classic halachic codes serve as witness to this horrible disgrace of the failure of rabbinic scholarship on the Torah.
Never did any rabbi, other than Rav Nemuraskii, distinguish the fine point that the B’hag, Rif, and Rosh halachic codes always open with a Mishna! Only Rav Nemuraskii pointed out the similarity of learning between these tohor codes of halacha with the sh’itta of how the Baali Tosafot learned the Talmud. That all these rabbinic authorities learned the Talmud as common law rather than assimilated Rambam’s Roman statute law.
Rav Nemuraskii taught me this in secret. He did not reveal the depth of rabbinic disgrace to his sons out of absolute and total shame. When I attempted to reveal this to my boy Moshe Eli (A son through Karen’s previous marriage), he absolutely stopped and refused to continue learning Torah with me thereafter! Just a whiff of rabbinic disgrace and he had had enough of listening to my criticisms against Reshon scholarship!
From the kabbalah of prophet mussar commanded by the prophet הושע. A distant precedent: ג: א – ה. Prophets command mussar. Mussar, applicable to all generations of Israel!
Love a prostitute woman, bear bastard children into the world! What an incredibly powerful mussar which describes g’lut Jewry! The vessels of the Mishkan compares to the dedication of the lights of Chanukah. G’lut Jewry abandons the oath faith Torah brit and pursues the worship of ritualized statute law halachot — אלהים אחרים. Come the Jewish fast days: Jews do not comprehend why HaShem remains hidden and fails to answer our “earnest” prayers! An exceptionally powerful mussar.
A slightly distant precedent of mussar: ה:ח – ז: יב. Pursuing the cultures and customs practiced by foreign nations cannot correct the error of assimilation – the first cause of anti-semitism and g’lut! How could the generations of rabbis fail to discern that all prophets command mussar? This common denominator, all prophets share with Moshe our Teacher! Learning law divorced from mussar defines Roman statute law! Prayer compares to offering a barbeque to heaven!
אפרים בעמים הוא יתבולל.
How could the rabbis from Spain ignore this mussar and pursue the re-discovered ancient Greek philosophies and foreign logic formats? Blissful that such a disgrace extinguishes the Channuka lights!
אכלו זרים כחו והוא לא ידע!
Never after the Rosh and Baali Tosafot did any rabbi denounce and condemn the Rambam’s halachic code as an absolute abomination, comparable to human sacrifices of innocent children burned up to Moloch!
A משנה תורה exact precise precedent: ה: יא. Do not make false oaths. We the chosen Cohen people embrace the oath brit with peril for the lives of ourselves, our families, our neighbors, and communities, our nation, our world. The Shoah stands as witness! The rabbis failed to grasp that a Torah brit requires swearing a Torah oath לשמה. A Torah oath, a tremendous Torah precedent which grasps the k’vanna of the 1st Sinai commandment.
A slightly different משנה תורה precedent: יב: כט – יג: א. A direct negative commandment not to assimilate to the customs and cultures of Goyim who reject the revelation of the Torah @ Sinai @ Horev. Assimilation to these foreign societies manners and ways directly profanes the oath sworn brit of our forefathers. A direct tumah death pollution of the mitzva of both tefillen, tzitzit & kre’a shma. While shame faced standing before a Sefer Torah in standing prayer; oblivious that tefillah as a mitzva stands upon the יסוד of swearing a Torah oath! What an absolute disgrace, yet rabbinic Judaism failed to teach the mussar of shame to our people.
A slightly distant precedent: יז: ח – יג. The failure of the Reshonim to discern the essential priority made by the Torah, judicial justice NOT religious ritualism. HaShem chooses courtroom justice like HaShem chooses the Cohen nation and rejects the Egyptians. Assimilation pursues the tumah Yatzir to return the people back to Egypt – stylized religious ritual observances!
How do the court justices דורש משפט? Answer: strictly and only through פרדס משנה תורה logic. The language of the Torah יבחר, always refers to common law justice – absolutely no exceptions. Pursuit of Roman statute law, a path completely off the דרך. Assimilation carries the din of death, כרת, a stone of curse placed upon the grave.
A distant precedent: יט: א – י. The din of כרת learns from the rejection of HaShem of the cursed nations of Canaan. Jews who pursue the cultures and customs practiced by the Goyim come under this כרת curse disgrace. The last mitzva Moshe pursued, to establish 3 of the Small Sanhedrin g’lut cities of refuge courts of Torah משנה תורה common law.
The obligation, if the IDF conquers foreign Capitals, to immediately establish small Sanhedrin משנה תורה common law courtrooms – as the first priority, after militarily conquering a foreign Capital city. Herein defines the Talmudic debate between the rabbis: did king David establish a small Sanhedrin court when he conquered Damascus.
King Shlomo clearly failed to grasp the First Commandment/Greatest Commandment priority to rule the land with justice; his interests favored building a majestic cathedral idol dedication to avoda zarah, which caused an immediate ירידות הדורות,domino effect, upon all later generations like as did the Rambam’s Mishna Torah abomination.
An exact precise משנה תורה precedent: כו: יב – טו. The confession of faith to honor and respect the dignity of all our people. How? Not by offering the משל of first fruits. But rather the נמשל dedication to pursue justice through righteous lateral common law courtrooms, whose justices do not recognize the faces of the rich and detests the foul smell of the butts of the poor. Herein defines the mussar k’vanna, the dedication of the first fruits to HaShem.
Mitzvot do not stand divorced from one another. The תרי”ג Codes of the Commandments totally erred on this score. They serve as a united whole to interpret the commandment to obey the 1st Sinai commandment, the sworn oath to the Name of השם, to permit Torah law to guide the nation like a bridle guides a horse down a narrow trail adjacent to a sheer cliff.
Another משנה תורה exact precise precedent: כז: ט – יד. Israel, we cannot obey the brit faith ignorant how to live Torah law לשמה. The blessings and curses declared on the two opposing hills, the Tribes swear these oaths לשמה. Prior to ראש השנה we read the Torah wherein the generations have the opportunity to say אמן … אל מלך נאמן publicly to the Torah curses.
A distant משנה תורה precedent: ל: טו – כ. This oath sworn to and by the Avot, to pursue justice through משנה תורה common law courts, this oath binds all generations of Israel who rule the oath sworn lands forever. The mitzva of acceptance of the yoke of heaven defines this oath brit faith which the mitzva of tefillen serve as the two witnesses’ validation of this oath, which either Israel renews or ignores – to our absolute and total shame and disgrace.
The Torah closes: לד: א – יב on this blessing curse life death dedication made by Moshe the prophet his mussar taught to Israel forever and to all generations. Shabbat Shalom.