If an orthodox Jew would walk into a European Jewish ghetto of a thousand years ago, would he feel religiously out of place?

Eliezer Abrahamson

He would feel out of place in all the ways that any time traveler would feel out of place. However, once he had adjusted to all the differences due to traveling a thousand years back in time, he would encounter minimal difficulty adjusting to the differences in the synagogue.

That being said, there would certainly be differences. If the time traveler was also a knowledgeable Torah scholar, he would have much less difficulty because none of the differences would be particularly surprising. There are a few prayers that were later developments (such as the kabbalas Shabbos service), and there are any number of variants in synagogue practice (though not categorically all that different from the differences that exist even today between synagogues of different communities).

However, even with all this, he would certainly not feel religiously out of place because the basic religious principles, beliefs and values of a traditional Orthodox Jew today are exactly the same as the religious principles, beliefs, and values taught by Judaism a thousand years ago (and two thousand years ago, and so on).

This is why, while halachic work can become somewhat outdated, works on ethics and values (Mussar) never do. We have many such works from roughly a thousand years that are still studied on a daily basis today. The ethical and philosophical writings and Biblical and Talmudic commentaries of Maimonides, Rashi, R’ Bachya ibn Paquda, R’ Jonah of Gerona, and Nachmanides, among many, many others, are all basic works that are studied by religious Jews every day and which provide the basis for our religious values and beliefs.

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Moshe Kerr · 0y

Rabbi Karo alive with the first ghetto war crimes initiated by the Vatican abomination. Napoleon terminated these war crimes committed by the Vatican early in the 19th Century.

[[[There are a few prayers that were later developments (such as the kabbalas Shabbos service),]]].

Orthodox Jews so off the דרך that they cannot discern between tehillem prayers from Shemone Esrei tefillah! The Yerushalmi teaches that over 247 prophets occupied in writing the Shemone Esrei! The Siddur the Prime source of kabbalah. For example: just as the opening Blessing defines the Shemone Esrei as a blessing as opposed to a praise like as in the prayers of Tehillem!

The Gemara of ברכות teaches that a blessing requires שם ומלכות. The Shemone Esrei lacks שם ומלכות and post the Baali Tosafot which taught אלהי אברהם as if מלכות, the off the דרך Orthodox rabbis do not know the difference between tefillah and prayer! Their failure to make these critical הבדלות in scholarship serves as witness that Orthodox Judaism completely off the דרך.

The Yeshiva world fails to differentiate between the Av Mishna of each Talmudic tractate as on par with the opening blessing of the Shemone Esrei! A fundamental error than not a single Orthodox rabbi ever caught much less corrected!

The abomination of לשון הרע talks about. The עין טוב of tohor Torah scholarship speaks “through” the Torah and Talmud rather than “about” the Torah and Talmud. A fundamental הבדלה on the order of forbidden מלאכה as opposed to forbidden עבודה. Baba Kama refers to four Avot נזקין but the Orthodox off the דרך scholarship failed to make the critical and required דיוק.

The 4 Cases of damages brought in the Av Mishna of Baba Kama refers to the Case of תם. Four cases of damages likewise in מועד! These 4 cases: חמס, גזל, ערוה, שוחד במשפט. A huge oooops error made by all the off the דרך commentaries on the Talmud of Baba Kama! אדם לעולם מועד. The four Avot נזקין always done with intent!

The case of תם damages heard before a Torts Court of 3 Judges. The מועד Avot damages heard before a small Sanhedrin Capital Crimes court which can impose כרת נידוי, thirty-nine lashes, permanent g’lut exile unto the Cities of Refuge, or 4 types of death penalty, which the Torts courts cannot impose.

The Shemone Esrei tefillah Order of 3 + 13 + 3 holds a רמז (words within words) of תרי’’ג. Six Yom Tov and Shabbat tefillah on shabbat 7 blessings. The concept of תעשה תפילתך במקום קבוע not a place where a person stands as debated between the corrupt Tur and Karo statute law halachic codes. Tefilla a matter of the heart! The word מקום a רמז to the שם השם within our hearts!

Rabbi Yechuda interpreted ב’ ראשית as the two Yatzirot! The 13 blessings affix to the 13 tohor spirits which define the תרי’’ג commandments! Not positive and negative commandments as the statute law perversion of the middle ages declared. A huge error, they failed to discern not only that commandments breath either tohor or tumah spirits into the world, a gross fundamental error, but failed to distinguish tohor time oriented commandment and tohor & tumah communal commandments like sh’mitta and the corners of the field as separate and distinct.

These Reshonim heretics also failed to grasp that to read T’NaCH the question NOT what’s the p’shat but rather what’s the prophetic mussar which defines the k’vanna of aggadita and midrashic p’shat. The warp/weft relationship between aggadita and halacha. That prophetic mussar weaves itself into ritual halacha through רמז וסוד of Rabbi Akiva’s פרדס. That halacha stands upon Case/Rule precedents which defines the Gemara commentary to each and every Mishna! That the Yerushalmi serves as the fundamental and primary source of halachic precedents to the Bavli like as does the Tosefta functions as the fundamental and primary precedent source on the Mishna. And the Midrash serves as the primary precedent source of comparative stories to interpret Aggaditah.

Karo by contrast favored that the generations of Yiddishkeit learn the Talmud through later commentaries. All of which learned by the erroneous sh’itta established by the Yad, Tur, and Aruch of assimilated statute law. Despite the teaching that mitzvot do not come by way of transgression. That assimilation and intermarriage with Goyim fundamentally serve as the Primary precedents to interpret the k’vanna of the 2nd Sinai commandment.

That the 13 middle blessing affix to the 13 tohor spirit pronouns of the שם השם which therein define the k’vanna of רוח הקודש. That the 13 middot times the שם השם equals 52. That the two Parshiot of blessings and curses – the two Crowns of the Torah wherein the bnai brit people embrace full and total responsibility for the Torah. That the Shoah and all other plague curses of antisemitism comes as a result of the substance of Jewish avoda zara rather than the forms of Goyim hatred of the Jewish people!

These 13 middot serve as the basis of Oral Torah logic as taught in the kabbalah of Rabbi Akiva chariot mysticism. Affixing a middah to a Parshat לשמה, and defining tohor middot by which a Man dedicates holy לשמה as holy all future born, O’lam Ha’bah, social behaviors with his people as the k’vanna of tefilla as opposed and contrasted by the praises of saying Tehillim. That a Torah blessing qualifies as a תולדה of swearing oaths. That the Shemone Esrei/Amidah ideally dav-vened in a bet knesset which houses a Sefer Torah. Swearing a Torah oath requires standing before a Sefer Torah or sitting, as in Kre’a Shma with tefillen. That in the matter of oaths Sefer Torah and tefillen share equality.

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