Why Men do not determine the Jewish status of children born to a Jewish father and a non Jewish mother. טוב

Reform Judaism holds that a person whose father is Jewish, the father passes down the Jewish inheritance. Traditional Judaism holds the opposite view. A Jewish mother causes the children to inherit a Jewish status. Why? Reform argues that the Cohenim of the House of Aaron determines if male children born qualify as Cohonim of the line of Aaron. Traditional Yiddishkeit learns from the sin of the Golden Calf. Men, NOT women transgressed in that idolatry. The Mishna of Brakot\Blessings – there Rabbi Yechuda the Prince\Head of the Sanhedrin/ taught on the concept of positive time oriented commandments.

The תרי”ג\613 Commandments, they break down into 3 distinct categories. Positive, Negative, and Positive Time Oriented Commandments. The first two types of Commandments do not require K’vanna [A word that has no real English translation. Yiddishkeit stands upon two opposing Kabbala traditions: One called פרדס and the opposing kabbala known as מעשה בראשית. The first term פרדס translates into “orchard”. These 4 letters function as an acronym for פשט,רמז,דרוש, סוד the 1st letter of each word makes פרדס. This kabbala taught by Rabbi Akiva it explains the revelation of the Oral Torah logic system revealed to Moshe on Mt. Horev, 40 days after the sin of the Golden Calf. HaShem revealed the Oral Torah to Moshe as a response to the demand Israel made upon Aaron: “Moshe has died, who will teach us the rest of the Torah revelation which we accepted at Sinai? The entire Talmud stands upon this Oral Torah kabbala of logic. To go into greater depth would require that person possess a certain ‘learning curve’. Something like a person who studies mathematics, before they can study Calculus, they require basic knowledge in algebra geometry and trigonometry at a bear minimum.

The opposing kabbala of מעשה בראשית, upon this kabbala stands the entire line of scholarship collectively known as the Siddur\Prayer Book. Both branches require extensive preknowledge. Bottom line these two opposing kabbalot they function as the warp\woof opposing threads which make the Talmud together with the Siddur into one unified fabric. This יסוד\foundation the Talmud expresses through the complex weave of Halacha vs. Aggadita within the fabric of the Talmud; they fundamentally, when woven together define the secret concept of kabbala of Jewish traditions. A Torah student require a Rav to teach them this kabbala.

As mentioned above Rabbi Yechuda in the Mishna of ברכות\Blessings designated Positive time oriented commandments as an “obligation” upon bnai brit Men. The logical inference (known in Hebrew as דיוק) that Positive and Negative commandment, these commandments – which do not require k’vanna – exist primarily under the obligation of women to keep and do. (This explanation simplifies a complex equation.) At the end of the story, women possess two parts of the obligation to keep the Commandments revealed at Sinai, contrasted by Men, who have a primary obligation to keep and do One Part of the תרי”ג\613 commandments; positive time oriented commandments require k’vanna. Consequently the woman, by traditional Yiddishkeit, she determines the Jewishness of children.

Tefilla – The Gemara of ברכות, the distinction of k’vanna between חיוב vs. רשות.

The Shemone Esrei tefilla of ערבית the Gemara of ברכות employs the language רשות\optional.  The Shemone Esrei tefilla of שחרית the Gemara of ברכות employs the language of חיוב\obligatory.  What distinguages the k’vanna between these two contrasting terms.  How does an ‘obligatory’ positive time oriented commandment switch to an ‘optional’ positive time oriented commandment?

Next difficulty in the language of the Gemara of ברכות.  Tallit [[According to Rabbi Yechuda bar Yakar, a rabbinic instructor of the Ramban, tallit learns from the p’suk: דברים כב:יב. Specifically the language of תכסה בה. Does a person wrap the tallit covering the head or can a person simply wear a 4 cornered “garment”? (A “garment” requires a minimum size before it attains the name of “garment”. This size standard {consider the Talmudic disputes over the size of an olive or an egg as a good point of reference} makes most tallit k’tan tzitzit pulsul). Minchagim vary from community to community for the simple reason that the rabbinic authorities failed to clarify what exactly does the Mitzva of tallit achieve. In the 3rd paragraph of the kre’a shma, the language employed: וזכרתם את כל מצות. To remember refers to making t’shuva upon either the Yatzir Ha’Rah or the Yatzir Ha’Tov. “All the Commandments” directly links to תכסה בה. If a person dies under a tent, everything within the tent becomes tuma. The mitzva of tzitzit makes a logical דיוק on tohor commandments. While making a tent like covering of the head with tallit, all the commandments of the Torah become positive time oriented commandments.]] – a positive time oriented commandment. 

The Reshonim interpret this to mean that both Tallit and tefillin – wrapped and placed upon the body – done only in the day, but never at night.  What does day or night have to do with k’vanna?  Positive time oriented commandments require k’vanna.  These commandments do not wear a watch timepiece.  The time of day plays no part in the determination of a positive time oriented commandment.  For example, in many Torah observant communities Yidden wrap tallit during the ערבית Yom Kippur tefilla!  This stark contrast shocked and bothered me during all the years of Yeshiva education. 

Years after leaving the Yeshiva, life as a simple בעל הבית\common man, (Did not agree to accept the title of Rabbi, till asked to join the Nascent Sanhedrin attempt in 2004).  That disaster proved, at least in my own mind, that rabbinic authority had fundamental and basic issues of competence.  The rabbis, as long as you did not step on their halachic toes, behaved in a courteous manner.  Alas, my opposition to rabbi Yoel Schwartz bnai Noach, and his attempt to expand the mandate of the Sanhedrin unto international judicial issues, aroused my strongest objections. 

Some of the rabbis who supported the position taken by rabbi Schwartz ceased behaving with דרך ארץ, at least towards me.  These rabbis demanded my expulsion as a member of the Nascent Sanhedrin.  Had my behavior resembled unto a complacent poodle – to the leadership course taken by rabbi Schwartz – most probably my rabbinic peers would not have taken such great offense at my continued presence in the Sanhedrin attempt.

Expelled from the Court, returned to living a life as a simple בעל הבית.  Making a living became a full time job.  Success or failure continually hung in the balance.  The study of the Talmud, limited primarily to within the domains of the memory of my mind.  Then exploded the issue of the ‘Women at the Wall’, the Liberal Judaism insistence on the matter of equal rights for women – specifically to place tefillen, tallit, and read from the Torah at the Western Wall.  The over reaction, primarily by observant males disturbed me.  It seemed to me that this dispute primarily centered among and between women, not men. 

As simple בעל הבית, chose not to get involved in this vocal dispute.  But the issue of women’s equality has great merits.  In my ‘personal’ life, women generally have developed far greater emotional maturity than the Men in my ‘personal’ association.  Marriage with Karen immediately involved her children.  They almost immediately revealed, to my utter horror and shock, the real level of my ‘personal’ emotional development.  Karen refers to the retarded emotional maturity displayed by most men as – ‘testosterone poisoning’.

In some ways my relations with Karen’s children reminded me of my relationship with my Sanhedrin rabbinic peers.  Public outings and meetings required me to make plans and do research.  Having married into a preexisting family of teenagers, not surprisingly it quickly dawned upon me that Karen’s children viewed me as the odd Man out.  Needless to say, my relationship with all Karen’s children never developed into close ties.  Acceptance and tolerance became the hoped for model.  My personal influence upon these children – minimal.  Learning to become a parent turned out much more difficult than originally expected. 

Only one of Karen’s children decided to make her life here in Israel.  Family First became the standard whereby choices to financially assist Karen’s family and grandchildren became my creed.  My place in this extended family, I served as the shadow to give them shade.  My support functioned to help them shine as individuals.  This clashed with my self centered emotional immaturity.  Like business, my relationship with Karen’s family, experienced tactical failures and disappointments in relationships more than emotional victories.  My strategy centered upon playing the long game.  If my relationship to this family compared to a board game, my position on the board – very weak.

Karen’s children, born and raised as Torah observant Jews.  This totally contrasted with this Texas born baali-t’shuva.  My Yatzir appetite for trief foods and free sex hedonism has never stopped.  Such a Yatzir, at least it appears to me, something totally alien to Karen’s children.  My involvement in the education of these children required me to develop the Baal Ha’Tanya’s concept of bittal; transforming the LARGE I, into a small i.  This astonishing revelation of personal identity, it greatly contributed how to interpret the k’vanna of the difficulties in the Gemara, mentioned above, within ברכות.

As a simple בעל הבית, sometimes unemployed working man, my focus of learning switched to the T’NaCH (sex, Jazz and rock n roll).  Launching research on this Primary source caused me to develop a grasp of Rabbi Akiva’s kabbala of פרדס.  Music requires its own unique musical score.  Why should the rabbinic framers of T’NaCH interpretation, too not develop their own musical score.  The reading of a sefer Torah requires wisdom which includes its own unique musical score.  Why should the T’NaCH literature as a whole sit as ”the odd man out”?  This question radically changed my approach to the study of the T’NaCH. 

The study of literature stands upon the foundations of Compare and Contrast.  The body of Jewish law, ie the Talmud – by comparison – stands upon the יסוד of precedents!  Therefore this rule equally applies to the study of the T’NaCH.  Learning to play a trumpet requires repeating over and again and again the scales.  This repetition of scales slowly imparts a profound wisdom, how to make Jazz music playing a horn.  The Gemara of ראש השנה refers to blowing  the Shofar, as a wisdom.  Consequently, to discern the ‘wisdom’ of the T’NaCH most essentially requires development of a scale, which uniquely defines the entire body of the T’NaCH literature as a whole.

Learning the T’NaCH לשמה, made the Divine Name the key; affixed to the Name, in a rotating pattern, the 13 tohor middot.  Whenever the Name appeared in the T’NaCH, affixed a designated midda to the Name, in a continuous repeating succession.  The Name lives as Spirit rather than a word.  To blow the horn requires the investment of spirits.  The wisdom of blowing a horn equally applies to the shofar, a horn made from a ram!  Blowing the shofar therein defines the k’vanna in pronouncing the Name.  Not bad for a simple בעל הבית.

Herein brings us full circle.  Women have a רשות to keep and observe positive time oriented commandments!  If the mitzva of kre’a shma in the morning requires tallit and tefillen then so too the kre’a shma in the evening requires tallit and tefillen – because both mitzvot most essentially involve swearing a Torah oath.  A person swears a Torah oath either by standing in front of a Sefer Torah or sitting with tefillen.  The Rashi\Rabbeinu Tam contrasting order of tefillen parchments serves as a proof.  The contrast between these two sets of tefillen stands upon the יסוד of the different oath britot cut at Gilgal and at Sh’Cem.  In the morning da’avening, based upon the concept of making one’s da’avening from a fixed location, affixed the Rashi on the arm and the Rabbeinu Tam upon the head.  In the evening da’avening, based upon the concept of making one’s da’avening from a fixed location, affixed the Rabbeinu Tam on the arm and the Rashi upon the head.  Herein defines the k’vanna of ברכות on the matter of רשות, as it applies equally to both Men and Women.

The kre’a shma has the k’vanna of swearing a Torah oath.  Acceptance of the curse\blessing yoke of heaven equally requires the mitzvot of tallit and tefillen.  The kre’a shma, in its time, determines the k’vanna of t’shuva made by a specific Yatzir within the heart.  The t’shuva of post Adam Man, tefilla as a positive time oriented commandment, Man does not point his finger at Eve, and declares to HaShem – she did it!

Rewriting the previous post. טוב.

Actions have consequences. Unlike you Americans who became a nation – just a tad more than 200 years ago, we Yidden, as a people (sometimes as a nation) have had to live with the consequences of bad decisions made by our rabbinic leadership. This last shabbot, the shabbot prior to Yom Kippur, also known as shabbot t’shuva. This post shabbot t’shuva address post, it addresses the issue of responsibility for the Shoah – the systematic murder of 75% of European Jewry in less than 4 years. Naturally, the Shoah\Holocaust has “shaped” the Jewish perspective upon life as abortion “shapes” the identity of women who murder their own children. It employs a few Yiddish and Hebrew terms. 1. Narishkeit – complete and utter stupidity. 2. Masoret – traditions. 3. Sha’s: the Talmud. 4. Siddur: the Prayerbook. 5. פרדס a shortened abbreviation for the Oral Torah logic system, first revealed to Moshe following the sin of the golden calf, wherein Yidden approached Aaron and declared on Yom Kippur\the Day of Atonement — Moshe’s dead, who will teach us the rest of the Torah. (After the revelation of the opening first two commandments at Sinai, all Israel thought that they would surely die if they heard even one more commandment straight from G-d. They therefore demanded from Moshe that he ascend Mount Sinai and receive the rest of the Torah. After 40 days the nation assumed that Moshe had died in the attempt.) 6. Kabbala: the concealed traditions consisting of 2 opposing threads, like warp weft threads in a loom. These two contrasting kabbalic traditions known as פרדס and מעשה בראשית – which translates as “the act of Creation”. 7. Kre’a shma: a defining prayer in the Siddur which begins with the opening thesis statement: Hear Israel HaShem our Judge HaShem is ONE. Countless generations have erroneously interpreted the meaning that opening verse of kre’a shma, that it commands a belief in monotheism. A gigantic error and plagues the Jewish people to this very day. 8. K’vanna: this Hebrew transliterated word has no accurate translation. It roughly translates as “set the direction wherein a person directs his path walk before HaShem”. Something like aligning the 2 sights of a rifle to hit a target at long distances. 9. Horev: another name for Mt. Sinai. Moshe heard the revelation of the Oral Torah logic system by which to interpret the Written Torah. Israel heard the first two commandments at Sinai. The name Sinai therefore refers to the Written Torah revelation, whereas the name Horev refers to the Oral Torah revelation. 10. Shemone Esrei: the 18 blessings of Jewish prayer in the Siddur. 11. Bnai brit: people of the Torah oath alliance. 12. T’shuva: the dedication of the Yatzir Ha’Rah\evil inclination and the Yatzir Ha’Tov\the good inclination unto HaShem. 13. Tefilla: prayer. 14. דאורייתא: Torah commandments. 15. דרבנן: Rabbinic commandments, also known as making a ‘fence around the Torah’. 16. Machzor: the Jewish prayer book wherein Jews pray on the High Holy Days of Rosh HaShanna and Yom Kippur. This prayer book edited and formalized during the Middle Ages of Jewish g’lut\exile as a nation. 17. יסוד: foundation. This word closely compares to סוד, which means hidden secret, the basis of all Jewish kabbala. 18. Postitive time oriented commandment: a commandment completely different from Positive and Negative commandments in the Written Torah revelation. 19. ודוי: translated as confession of guilt. 20. Reshonim: a period of post Talmudic scholarship, roughly in the years 950 CE till about 1450 CE. (CE: Common Era). 21. סלח לנו אבינו: Pardon us our Father. 22. ברכה: blessing. 23. יומא: a Tractate which addresses Yom Kippur in the Babylonian Talmud. 24. אנשי נח: people within the Books of the T’NaCH Prophets and Holy Writings. 25. Rif and Rosh: 2 extremely influential Reshon scholars during the Middle Ages. The Rif lived prior to the 1st Crusades. The Rosh witnessed the burning of all Babylonian Talmudic manuscripts in Paris France in 1242. This destruction of Jewish communities across Europe came as the consequence to the Rambam Civil War. Britain expelled all Jews in 1290, in 1306 France would do the same. Germany imposed taxation without representation and bankrupted all Jews living in the kingdoms therein. Having robbed the Jewish refugee populations of all wealth, the German kings and princes would imprison all Jews into Ghetto prison for over 300 years. Napoleon early in the 19th century freed impoverished Jews from our Ghetto imprisonment, which sealed poverty and starvation of Jews across all of Western Europe and caused a huge population transfer of millions of Jewish refugee populations who fled unto Easter European countries, specifically Poland and Russia hoping for a better life. 26. Korbanot: sacrifices 27. Avoda zara: idolatry. 28. 10 Sefiroth, the classic tree of Medieval Jewish mysticism. 29. Tzimtzum: the mystic post Zohar mysticism. Jewish gnostic speculations which theorized that HaShem so to speak contracted Himself and thereby created a huge void expanse. The Universe, according to this gnostic belief, HaShem created within that void vacuum. This gnosticism the Ari attempted to reveal the hidden kabbala of מעשה בראשית. His mysticism completely negated and up-rooted the Talmudic tradition of מעשה בראשית which taught blessing vs cursing, life vs. death as the meaning of the kabbala of מעשה בראשית. The next # 30. Mussar: the T’NaCH definition for prophesy. The classic translation for this complex term: education which rebukes both the Yatzir Ha’Tov and also the Yatzir Ha’Rah. 31. Da’aven: to pray. 32. Auchronim: period of Jewish scholarship from about 1450 CE to the present day.

Holding Reshonim Rabbis Accountable for their errors and mistakes. A Shabbos T’shuva address. טוב.

During my Yeshiva education, the standard rule Universally upheld by Rabbinic authorities straight across the board: They forbade any criticism of Reshonim scholarship. The excuse given, that the later generations do not sit on the same madraga\level as that of the Reshonim scholars. This narishkeit excuse flies in the face of the decision, made by the sages, to seal the T’NaCH, Mishna and Talmud. These sealed Primary sources (no later generation can add or subtract to their “sealed” contents) all generations equally possess. No one generation has a lock monopoly over the logic required to interpret the meaning of this body of literature commonly referred to as “Traditions”.

The Reshonim scholars, their scholarship, post the Rambam Civil War, Universally abandoned both of the primary masoret, which most essentially organizes the Order of the Sha’s, and the Order of the Siddur. The Order of the Sha’s Bavli and Yerushalmi stands upon the פרדס kabbala – Rabbi Akiva’s explanation of the logic of the Oral Torah revealed to Moshe on Yom Kippur at Horev; the Order of the Siddur stands upon the opposing מעשה בראשית kabbala. These two sets of concealed traditions within the Talmud express themselves through the opposing Halacha vs. Aggadita discussions which sums up the entire Talmud as the collective codification of Judean law which existed prior to the Roman destruction of that Jewish civilization.

The kre’a shma of the evening, it sets the k’vanna of the Shemone Esrei da’avening adjacent to that kre’a shma. The kre’a shma of the morning sets the k’vanna of the Shemone Esrei da’avening adjacent to that kre’a shma. Tefilla constitutes as a mitzva known as: the duty of the heart. What defines the duty of the heart following the sin of the Golden Calf? The Torah revelation of T’shuva. Torah curses rain upon the bnai brit people, like as did the plagues upon Par’o and Egypt, when Israel pursues after the desires and feelings expressed by the Yatzir Ha’Rah. Blessing brings prosperity, security, and shalom to the bnai brit nation ruling the oath sworn lands with justice, when Israel pursues to dedicate tohor middot דאורייתא ודרבנן unto HaShem in tefilla.

The t’shuva made by the Yatrir Ha’Rah does not resemble, nor does it compare to the t’shuva made by the Yatrir HaTov. The Machzor of Yom Kippor da’avening fails miserably on this score. Repeating Ad nauseam a long list of confessions for sins, this confession concludes each and everyone of the 5 tefillot da’avened on Yom Kippur, declarations of these long confessions do not compare – much less replace, the central k’vanna of tefilla – the dedication of t’shuva. The central k’vanna of tefilla has nothing whatsoever to do with making confessions before HaShem. Rather the central k’vanna of tefilla stands upon the יסוד of t’shuva; specifically making a clear distinction between the k’vanna of the t’shuva dedication made by the opposing Yatzirot within each and every heart of bnai brit Israel.

The heart houses both opposing Yatzirot. Tefilla, as a mitzva – it exists only as a duty of the heart. What duty obligation does the heart do at the time of tefilla? A specific tefilla dedicates the t’shuva of a specific Yatzir within the heart. Herein defines doing this positive time oriented commandment with k’vanna. Reshonim scholarship upon the Siddur: ie the Machzor confused and grossly erred on this crucial point. Making a confession of guilt does not equal, nor does it compare to dedication of the Will to due t’shuva before HaShem. The kabbala of מעשה בראשית stands upon the יסוד of t’shuva. The basis of מעשה בראשית stands a סוד upon a יסוד; the kabbala of מעשה בראשית, this סוד stands upon the יסוד of t’shuva.

The prophet framers of the Shemone Esrei did not include any rabbinic ודוי into the languages of tefilla. Reshonim scholarship failed to teach in a clear fashion that the language of סלח לנו אבינו, the 3rd Middle Blessing, that this ברכה does not in any wise qualify as a ודוי within the language of the Shemone Esrei. The Gemara of יומא, in the famous dispute between Rabbi Meir and the Sages, Moshe and the אנשי נח set the kabbala which determines the forms which express a rabbinic ודוי. This critical halacha the Rif halachic commentary to the Talmud failed to address. Consequently the Rosh super commentary on the Rif halachic code, it too failed to include this critical halacha.

This crucial mistake caused the framers of the Machzor to confuse ודוי confessions with dedicating t’shuva unto HaShem. Why “crucial mistake”? Yidden lost the wisdom to know that tefilla requires a dedication of t’shuva unto HaShem. Tefilla which lacks this most essential duty of the heart – t’shuva, ceases to exist as the Torah commandment of tefilla. This ‘crucial mistake’ caused generation after generation after generation to fail to do the mitzva of tefilla. In effect, through this crucial error, our own rabbis destroyed the Temple. Based upon the premise that tefilla stands in the stead of korbanot.

Foreigners, the armies of Nebuchadnezzar destroyed the Temple of Shlomo, and the armies of Titus destroyed the Temple of Herod – the destruction of these Temple(s), amounts to small potatoes. The curse of g’lut does not destroy Jewish national Independence by the hand of Goyim. The curse of g’lut destroys Jewish national Independence by the hand of our own People! Justice Justice Pursue, upon this יסוד HaShem judges the brit of Avraham, Yitzak, and Yaacov in all generations. At the brit cut between the pieces, HaShem informed Avraham that his future born seed would betray one another and therefore lose their privilege to rule the oath sworn lands with freedom.

Post the Rambam Civil War, virtually all rabbinic authorities thereafter whitewashed the assimilation avoda zara made by of all the Rabbis of Spain, having the Rambam as their “king”. That Rabbinic authorities could totally ignore the Platonic idea of “emanations”, as expressed in the Zohar’s 10 Sefiroth narishkeit. This error set the stage for the Ari’s gnostic kabbala of Tzimtzum. The sealed masoret – the Ari’s mysticism, it effectively replaced – that sealed tradition – whereby Yidden established their Yiddishkeit, before the Ari’s gnosticism obliterated the kabbala of מעשה בראשית! This gnostic kabbala compares to the “Mormon bible” and its impact upon Xtianity. It set the stage for the false messiah movements which totally disgraced generations of Yiddishkeit and opened the door for the Reform schism – comparable in its own right to Martin Luther nailing his objections of Catholic corruptions upon the doors of the church!

The failure of Jews to understand that tefilla requires k’vanna; the k’vanna of tefilla – means – the discernment between the t’shuva dedicated by the Yatzir Ha’Rah in the evening and the t’shuva dedication by the Yatzir Ha’Tov in the morning. That the t’shuva of the one in no wise compares to the t’shuva of the other. Emotional passions rules the Yatzir HaRah, this t’shuva express grief, regret, and shame for decisions hastily made which brought disgrace as it shadow. The dedication of tohor middot דאורייתא ודרבנן crowns the t’shuva dedication of the Yatzir HaTov! All Talmudic scholarship centers upon using halachot to define the k’vanna of a specific Mishna; and through the wisdom of Aggadita/Midrashim affixing prophetic mussar as the k’vanna of both – that specific Mishna – and that specific Mishna affixed as the k’vanna of a blessing within the Middle Blessing of the Shemone Esrei! The dedication to HaShem of Positive Time Oriented Commandments the primary obligation of bnai brit Man! Reshonim scholarship upon the Talmud dismally failed to teach this faith.

Napoleon freed our people from the ghetto prisons across Europe, but our people failed to do t’shuva and da’aven to HaShem with k’vanna. Then came the Shoah. Just as the destruction of both Temples rests firmly and squarely on the failure of the Jewish people to rule the oath sworn lands with justice, because our people failed to do t’shuva; so too and how much more so the guilt of the Shoah, too the result of the Jewish people and our failure to do t’shuva.

Currently the American Biden Administration, condemned by most Americans for the defeat of the Afghanistan war! If Americans can condemn bad leadership, then Jews too can equally condemn the evil, even wicked leadership decisions made by Reshonim and Auchronim rabbis. Who caused the systematic destruction of European Jewry???!!! The shallow reactionary condemns Hitler and the Nazis. But HaShem has a brit with the descendants of Avraham, Yitzak, and Yaacov! Where was God during the Shoah abomination? Answer: The same place as the t’shuva made by the Jewish people.

Holding Reshonim Rabbis Accountable for their errors and mistakes. A Shabbos T’shuva address. טוב.

During my Yeshiva education, the standard rule Universally upheld by Rabbinic authorities straight across the board: They forbade any criticism of Reshonim scholarship.  The excuse given, that the later generations do not sit on the same madraga\level as that of the Reshonim scholars.  This narishkeit excuse flies in the face of the decision, made by the sages, to seal the T’NaCH, Mishna and Talmud.  These sealed Primary sources (no later generation can add or subtract to their “sealed” contents) all generations equally possess.  No one generation has a lock monopoly over the logic required to interpret the meaning of this body of literature commonly referred to as “Traditions”.

The Reshonim scholars, their scholarship, post the Rambam Civil War, Universally abandoned both of the primary masoret, which most essentially organizes the Order of the Sha’s, and the Order of the Siddur.  The Order of the Sha’s Bavli and Yerushalmi stands upon the פרדס kabbala – Rabbi Akiva’s explanation of the logic of the Oral Torah revealed to Moshe on Yom Kippur at Horev; the Order of the Siddur stands upon the opposing מעשה בראשית kabbala. These two sets of concealed traditions within the Talmud express themselves through the opposing Halacha vs. Aggadita discussions which sums up the entire Talmud as the collective codification of Judean law which existed prior to the Roman destruction of that Jewish civilization.

The kre’a shma of the evening, it sets the k’vanna of the Shemone Esrei da’avening adjacent to that kre’a shma.  The kre’a shma of the morning sets the k’vanna of the Shemone Esrei da’avening adjacent to that kre’a shma.  Tefilla constitutes as a mitzva known as: the duty of the heart.  What defines the duty of the heart following the sin of the Golden Calf?  The Torah revelation of T’shuva.  Torah curses rain upon the bnai brit people, like as did the plagues upon Par’o and Egypt, when Israel pursues after the desires and feelings expressed by the Yatzir Ha’Rah.  Blessing brings prosperity, security, and shalom to the bnai brit nation ruling the oath sworn lands with justice, when Israel pursues to dedicate tohor middot דאורייתא ודרבנן unto HaShem in tefilla.

The t’shuva made by the Yatrir Ha’Rah does not resemble, nor does it compare to the t’shuva made by the Yatrir HaTov.  The Machzor of Yom Kippor da’avening fails miserably on this score.  Repeating Ad nauseam a long list of confessions for sins, this confession concludes each and everyone of the 5 tefillot da’avened on Yom Kippur, declarations of these long confessions do not compare – much less replace, the central k’vanna of tefilla – the dedication of t’shuva.  The central k’vanna of tefilla has nothing whatsoever to do with making confessions before HaShem.  Rather the central k’vanna of tefilla stands upon the יסוד of t’shuva; specifically making a clear distinction between the k’vanna of the t’shuva dedication made by the opposing Yatzirot within each and every heart of bnai brit Israel. 

The heart houses both opposing Yatzirot.  Tefilla, as a mitzva – it exists only as a duty of the heart.  What duty obligation does the heart do at the time of tefilla?  A specific tefilla dedicates the t’shuva of a specific Yatzir within the heart.  Herein defines doing this positive time oriented commandment with k’vanna.  Reshonim scholarship upon the Siddur: ie the Machzor confused and grossly erred on this crucial point.  Making a confession of guilt does not equal, nor does it compare to dedication of the Will to due t’shuva before HaShem.  The kabbala of מעשה בראשית stands upon the יסוד of t’shuva.  The basis of מעשה בראשית stands a סוד upon a יסוד; the kabbala of מעשה בראשית, this סוד stands upon the יסוד of t’shuva.

The prophet framers of the Shemone Esrei did not include any rabbinic ודוי into the languages of tefilla.  Reshonim scholarship failed to teach in a clear fashion that the language of סלח לנו אבינו, the 3rd Middle Blessing, that this ברכה does not in any wise qualify as a ודוי within the language of the Shemone Esrei.  The Gemara of יומא, in the famous dispute between Rabbi Meir and the Sages, Moshe and the אנשי נח set the kabbala which determines the forms which express a rabbinic ודוי.  This critical halacha the Rif halachic commentary to the Talmud failed to address.  Consequently the Rosh super commentary on the Rif halachic code, it too failed to include this critical halacha.

This crucial mistake caused the framers of the Machzor to confuse ודוי confessions with dedicating t’shuva unto HaShem.  Why “crucial mistake”?  Yidden lost the wisdom to know that tefilla requires a dedication of t’shuva unto HaShem.  Tefilla which lacks this most essential duty of the heart – t’shuva, ceases to exist as the Torah commandment of tefilla.  This ‘crucial mistake’ caused generation after generation after generation to fail to do the mitzva of tefilla.  In effect, through this crucial error, our own rabbis destroyed the Temple.  Based upon the premise that tefilla stands in the stead of korbanot.

Foreigners, the armies of Nebuchadnezzar destroyed the Temple of Shlomo, and the armies of Titus destroyed the Temple of Herod – the destruction of these Temple(s), amounts to small potatoes.  The curse of g’lut does not destroy Jewish national Independence by the hand of Goyim.  The curse of g’lut destroys  Jewish national Independence by the hand of our own People!  Justice Justice Pursue, upon this יסוד HaShem judges the brit of Avraham, Yitzak, and Yaacov in all generations.  At the brit cut between the pieces, HaShem informed Avraham that his future born seed would betray one another and therefore lose their privilege to rule the oath sworn lands with freedom.

Post the Rambam Civil War, virtually all rabbinic authorities thereafter whitewashed the assimilation avoda zara made by of all the Rabbis of Spain, having the Rambam as their “king”.  That Rabbinic authorities could totally ignore the Platonic idea of “emanations”, as expressed in the Zohar’s 10 Sefiroth narishkeit.  This error set the stage for the Ari’s gnostic kabbala of Tzimtzum.  The sealed masoret – the Ari’s mysticism, it effectively replaced – that sealed tradition – whereby Yidden established their Yiddishkeit, before the Ari’s gnosticism obliterated the kabbala of מעשה בראשית!   This gnostic kabbala compares to the “Mormon bible” and its impact upon Xtianity. It set the stage for the false messiah movements which totally disgraced generations of Yiddishkeit and opened the door for the Reform schism – comparable in its own right to Martin Luther nailing his objections of Catholic corruptions upon the doors of the church!

The failure of Jews to understand that tefilla requires k’vanna; the k’vanna of tefilla – means – the discernment between the t’shuva dedicated by the Yatzir Ha’Rah in the evening and the t’shuva dedication by the Yatzir Ha’Tov in the morning.  That the t’shuva of the one in no wise compares to the t’shuva of the other.  Emotional passions rules the Yatzir HaRah, this t’shuva express grief, regret, and shame for decisions hastily made which brought disgrace as it shadow. The dedication of tohor middot דאורייתא ודרבנן crowns the t’shuva dedication of the Yatzir HaTov!  All Talmudic scholarship centers upon using halachot to define the k’vanna of a specific Mishna; and through the wisdom of Addadita/Midrashim affixing prophetic mussar as the k’vanna of both – that specific Mishna – and that specific Mishna affixed as the k’vanna of a blessing within the Middle Blessing of the Shemone Esrei! The dedication to HaShem of Positive Time Oriented Commandments the primary obligation of bnai brit Man! Reshonim scholarship upon the Talmud dismally failed to teach this faith.

Napoleon freed our people from the ghetto prisons across Europe, but our people failed to do t’shuva and da’aven to HaShem with k’vanna.  Then came the Shoah.  Just as the destruction of both Temples rests firmly and squarely on the failure of the Jewish people to rule the oath sworn lands with justice, because our people failed to do t’shuva; so too and how much more so the guilt of the Shoah, too the result of the Jewish people and our failure to do t’shuva.

Currently the American Biden Administration, condemned by most Americans for the defeat of the Afghanistan war!  If Americans can condemn bad leadership, then Jews too can equally condemn the evil, even wicked leadership decisions made by Reshonim and Auchronim rabbis.  Who caused the systematic destruction of European Jewry???!!!  The shallow reactionary condemns Hitler and the Nazis.  But HaShem has a brit with the descendants of Avraham, Yitzak, and Yaacov!  Where was God during the Shoah abomination?  Answer:  The same place as the t’shuva made by the Jewish people.

The k’vanna of tefilla. טוב

Post Yom Tov wrap up.  Why 2 days for this Chag, which also distinguishes this new year as a Sh’mitta year?  The unique quality of the ראש השנה da’avening, the 9 brachot within the Musof Amida.  The repetition of the day doubles the ברכות and therein achieves a fixed k’vanna within the Machzor: the choice for life – חי brachot.  The choice of life or death – the יסוד of the מעשה בראשית kabbala which Moshe our Teacher taught Israel on the last day of his life.  Rabbi Yechuda Ha’Nasi taught on the mitzva of kre’a shma, בכל לבבך – means the service to HaShem with both Yatzirot.  The multiple facets of the bnai brit soul (our future born generations) learns from Aaron lighting the menorah – Seven Yom Tovim כנג Seven Divine Names.  A Divine Name affixes to each and every Chag: Nefesh, Ruach, Neshama, Chyya, Yechida, Nefesh Kalli, & Shabbat/Ya, Ha’El, El, Elohim, El Shaddai, Eish HaElohim, & Shalom.  The Gemara of ברכות learns this kabbala from

תפילת שלמה המלך: “ושבו אליך בכל לבבם ובכל נפשם, בארץ איביהם, אשר שבו אותם, והתפללו אליך דרך ארצם אשר נתתה לאבותם, העיר אשר בחרת והבית אשר בנית לשמך”   (מלכים א’,ח:מ”ח)

How do we determine the k’vanna of תעשה תפילתך במקום קבועה?  Tefilla first and foremost exists as a matter of the heart NOT the place or direction wherein a person stands.  Therefore the minchag established by the halachic codes seems erroneous to me.  As the soul has multiple facets – learned from the stones which Aaron wore – so too the heart contains a plurality of Yatzirot.  The confession of the ודוי which so identifies and sets the Yom Kippur machzor apart – the long repetitions of על חטא שחטאנו וכו.  The error of this idea, repeating a long ודוי over and again does not equal to t’shuva.  בינה – understood in the Talmud as the ability to discern like from like ללמד דברים בתוך דברים אחרים.  Obviously the t’shuva of the Yatzir Tov does not compare to the t’shuva of the Yatzir Ha’Rah.  The על חטא שחטאנו fails to make this critical distinction. 

The t’shuva of regret and remorse made by the Yatzir Ha’Rah, reacting to strong emotions which results in making hasty decisions, which upon reflection brings disgrace upon oneself.  Whereas the t’shuva for the Yatzir Ha’Tov dedicates tohor middot דאורייתא ודרבנן unto HaShem.  The style employed throughout the Siddur seeks to raise a lower level praise to a higher level blessing. The reflexive להתפלל judges the t’shuva a person’s tefilla k’vanna makes.  The Shemone Esrei said throughout the year contains no rabinnic ודוי whatsoever.  The substance of k’vanna centers upon making a distinction between t’shuva and t’shuva NOT the direction a person faces or the location a person da’avens within the bet knesset or within one’s’ private home.  The basic errors made by rabbinic scholars on this score has reduced da’avening to a mechanical repetition of rote words repeated over and again and again and again ect.  The Reshonim and Achronim prioritizes דרך ארצם over ושבו אליך בכל לבבם ובכל נפשם. 

Did king David command his son Shlomo to build the Temple?  The rebuke given by the prophet Natan wherein HaShem never commanded any “judge” to build him a House of Cedar both King David and Shlomo ignored?  King David obeyed the mussar of the prophet.  The new king Sholomo like the new king Rehav’am ignored his elder advisors’ wisdom & council.  Herein explains the k’vanna of
וילך רחבעם שכם כי שכם בא כל ישראל להמליך אתו. (מלכים א יב:א וכו’.)
As opposed by:
וצדוק הכהן ובניהו בן יהוידע ונתן הנביא ושמעי ורעי והגבורים אשר לדוד לא היו עם אדניהו.  (מלכים א א:ח).
All prophets within the T’NaCH command mussar.  Mussar defines the meaning of the term: prophet.  Prophets do not foretell future events – this error qualifies as tuma witchcraft.  Prophets command mussar, because the hearts within all generations of bnai brit – we all contain opposing Yatzirot.   Moshe our Teacher dedicated his last strength of energy to achieve, his mitzva of choice and last Will and Testament, to establish the Small Sanhedrin Federal Courts in 3 of the 6 Cities of Refuge.  Israel does not worship HaShem by means of sacred wood and stone idols or buildings.  The restoration of the Mishkan does not depend upon the city of Jerusalem; Israel did not receive the revelation of the Torah on Mt. Zion.  The pursuit of Justice, it defines the mussar esteemed as the top priority, by all T’NaCH prophets.  The Siddur organizes tefillot on this יסוד.  The concept of מעשה בראשית expresses itself through the contrasting k’vannot whereby a person accepts the yoke of heaven in the evening and morning kre’a shma.  The Order of the Siddur: a bnai brit person embraces the Curses of the Torah brit in the evening.  Come morning a bnai brit person clings unto the Blessings of the Torah.  The kre’a shma affixes the k’vanna of which type of t’shuva a person dedicates to HaShem in tefilla.

The language להתפלל – a beit din requires no less than 3 judges.  One judge serves as the prosecutor and the Second judge serves as the defense.  All lateral common law courtrooms, whether Torts courts or Sanhedrin courts, they all divide themselves equally into prosecuting and defense Judges.  Herein explains the style of the Sha’s Bavli: difficulty vs. answer.  Consequently the substance of tefilla requires a distinction between t’shuva and t’shuva NOT making some rabbinic ודוי.  Tefilla rests upon the יסוד of t’shuva.  T’shuva defines the k’vanna of tefilla – which this positive time oriented commandment requires.  The direction a person faces when da’avening has a secondary and NOT a primary function in the mitzva of dedicating a defined t’shuva unto HaShem in tefilla.  Confusing salt and pepper condiments for the steak and potatoes meal, a fundamental transgression made by Reshonim and Auchronim Talmudic scholarship.  The Order of the p’suk begins with ושבו אליך.  The opening word strongly implies t’shuva.  The evening tefilla centers upon t’shuva of the Yatzir Ha’Rah.  The morning tefilla focuses upon t’shuva of the Yatzir HaTov.  The Mincha da’avening swings the balance in favor of the t’shuva k’vanna – the ‘korban’ dedication made by the Yatzir HaTov.  Herein explains the verb: להתפלל.  How tefilla constitutes as a Duty of the Heart; and also the k’vanna as to why the sages instituted 3 tefillot per day.

Part ll of the Rif halachic commentary to ראש השנה. Correctly employing the Rambam code compares to basic biology – the dissection of pithed frogs.

The Rambam code on t’shuva merits a full rebuke.  Primary emotions of grief and regret, while they arouse attempts to do t’shuva, these emotions fail to address the basis wherein t’shuva defines the heart and soul of all bnai brit.  T’shuva serves as the יסוד wherein a person “launches” all tohor middot spirits from within the heart aimed to reach all generations of the O’lam HaBah nefesh soul.  T’shuva entails much more than merely a reactionary dissatisfaction with how a persons’ past behavior brings disgrace after the fact.  T’shuva exists as a positive time oriented commandment, which requires k’vanna.

What does a baal aveira feel?   Aware that his\her coming actions transgress negative commandments.  Comparable to the Yankee Civil War Admiral – David Farragut – famous for the quote: ‘Damn the torpedoes full speed ahead’!  Supposedly made at the battle of Mobile Bay; the battle to capture the last Confederate port on the Gulf of Mexico in 1864.   Farragut’s decision to send his fleet through the minefields, to avoid the Confederate fort cannons, played a significant role in that damned Yankee victory towards the close of Lincoln’s illegal “Vietnam” war.

Farragut’s bravery perhaps best exemplifies the Yatzir Ha’Ra.  Reportedly, consequent to the lack of visibility, due to the black powder cannon shot, he had himself tied to the main mast to give himself a better view.  Yet if his ship had sunk in the attempt to navigate through the Confederate anti-ship defenses, he virtually guaranteed his death – consequent to his decision that took such risks for victory.  The mentality of a baal aveira directly compares to the rash decisions taken by Farragut.

The brothers Grimm fairy tale of Rumpelstiltskin, likewise describes the state of mind of the baal aveira.  In that story a poor miller came to speak with the king.  Poverty stricken, the miller attempted to advertise his import by declaring that his daughter possessed a unique wisdom wherein she could transform straw into spun gold.  The king challenged the veracity of the millers’ story.  If his daughter possessed such wisdom, why then did the miller live in poverty?  To quote the fairy tale: “Then you must promise me the first child you have after you are queen.”

Rumpelstiltskin serves as the נמשל of the Yatzir Ha’Ra משל.  On the third day, when the Queen correctly declared his name, Rumpelstiltskin flew into a destructive bitter rage.  Grief and regret likewise express the feelings of the Queen when Rumpelstiltskin came to claim her first born son.  Baal aveirot personages, they permit their passions, pride, and arrogance to dominate their decision making processes.  Therefore t’shuva represents the Will to mature and develop the irrational emotional mind.  Physically speaking, the brain stem which sits upon the spinal cord and functions as the maestro conductor of the internal organs, which produce the basic emotions which all people feel.

Consequently, t’shuva entails much more than remorse over silly decisions made in the past.  T’shuva transforms an emotioanlly immature person into a responsible adult – fit to raise children and educate these children to dedicate positive time oriented commandments unto HaShem, expressed through the avoda of tefilla.  T’shuva separates the consecrated oils whereby Moshe anointed the vessels of the Mishkan and the garments of Aaron as Cohen – the mitzva of Moshiach – from the mikveh waters which transform a tuma person unto a tohor person, who breathes tohor spirits and therein brings blessing, prosperity, and success to the world.

No middah דאורייתא, and how much more so דרבנן, can the Cohen nation dedicate unto HaShem through the mitzva of tefilla, which lacks the יסוד of t’shuva.  Herein explains the k’vanna of the mussar known as: “the King is in the field”, which defines the month of Elul.

כל הנולדים מאחד בתשרי עד עשרים ותשעה באלול מצטרפין, ומעשרין מאלו על אלו.  נולדו חמישה טלאים בתשעה ועשרים באלול, וחמישה באחד בתשרי–אין מצטרפין; ילדו הוולדות בתוך שנתן, הרי היא ובתה נכנסות לדיר להתעשר

באחד בתשרי, ראש השנה לשמיטין וליובלות.  פירות שישית שנכנסו לשביעית–אם היו תבואה או קטנייות או פירות האילן, והגיעו לעונת המעשרות קודם ראש השנה–הרי אלו מותרין:  ואף על פי שאוסף אותם בשביעית, הרי הן כפירות שישית לכל דבר.  ואם לא באו לעונת המעשרות אלא אחר ראש השנה, הרי הן כפירות שביעית

באחד בתשרי, ראש השנה לעורלה ולרבעי; ומאימתיי מונין לעורלה ורבעי, משעת נטיעה.  ואינו מונה מראש השנה לראש השנה, אלא שלושים יום בשנה חשובין שנה–והוא שתקלוט הנטיעה, קודם השלושים יום; וכמה הוא סתם קליטה, לכל האילנות שתי שבתות.   באחד בתשרי, הוא ראש השנה למעשר תבואה וקטנייות וירקות; וכל מקום שנאמר ראש השנה סתם, הוא אחד בתשרי.  ובחמישה עשר בשבט, ראש השנה למעשר האילנות

שטרי חוב המוקדמים–פסולין, שהרי טורף בהן לקוחות שלא כדין; ולפיכך קנסו אותן חכמים, ולא יגבה בשטר מוקדם אלא מבני חורין–גזירה, שמא יטרוף בו מזמן ראשון שהקדימו.  שטרי חוב המאוחרין–כשרין, שהרי הורע כוחו של בעל השטר שאינו טורף אלא מזמן השטר; ואף על פי שלא כתבו בו שהוא מאוחר, הרי זה כשר

בנדרים ונדבות, אינו צריך להוציא בשפתיו; אלא אם גמר בליבו, ולא הוציא בשפתיו כלום–חייב. כיצד: גמר בליבו שזו עולה, או שיביא עולה–הרי זה חייב להביא, שנאמר “כול נדיב ליבו, יביאהא” (שמות לה,ה): בנדיבת הלב, יתחייב להביא. וכן כל כיוצא בזה מנדרי קודשים ונדבותן.  אחד נדרים ונדבות, עם שאר הדברים שאדם חייב בהן מערכים ודמים ומעשרות ומתנות עניים–מצות עשה מן התורה שיביא הכול ברגל שפגע בו תחילה, שנאמר “ובאת שמה.  והבאתם שמה” (דברים יב,ה-ו):  כלומר, בעת שתבוא לחוג, תביא כל מה שאתה חייב בו ותיתן כל חוב שעליך, לשם

טומאת מקדש וקדשיו–שהיה לה ידיעה בתחילה, ולא היה לה ידיעה בסוף–שעיר של יום הכיפורים הנעשה בפנים ויום הכיפורים תולין, עד שייוודע לו ויביא קרבן עולה ויורד.  ושאין בה ידיעה בתחילה, אבל יש בה בסוף–שעיר הנעשה בחוץ ביום הכיפורים ויום הכיפורים מכפרין.  ועל שאין בה ידיעה, לא בתחילה ולא בסוף–שעירי הרגלים ושעירי ראשי חודשים מכפרין

מי שלא חג ביום טוב הראשון של חג הסוכות, חוגג את כל הרגל, וביום טוב האחרון, שהוא שמיני; ואף השמיני, תשלומי ראשון הוא.  וכן מי שלא חג ביום חג השבועות, חוגג כל שבעה, ויש לו תשלומין, כל ששת הימים שלאחר חג השבועות; ודבר זה מפי השמועה נאמר, שחג השבועות כחג המצות לתשלומין.  ביום שמיני עצרת, מקריבין מוסף היום:  פר ואיל ושבעה כבשים, כולן עולות; ושעיר, חטאת.  וזה מוסף בפני עצמו.  וכל מי שהיה מקריב פר היום–לא היה מקריב פר למחר, אלא חוזרין חלילה.  ובשמיני–חוזרין לפיס כולן כאחד, כשאר הרגלים כמו שביארנו.  מי שלא הקריב ביום טוב הראשון עולת ראייתו ושלמי חגיגתו, הרי זה מקריבן בשאר ימות הרגל:  שנאמר “שבעת ימים, תחוג לה'” (דברים טז,טו)–מלמד שכולן ראויין לחגיגה, וכולן תשלומי ראשון הם.  מי שלא חג ביום טוב הראשון של חג הסוכות, חוגג את כל הרגל, וביום טוב האחרון, שהוא שמיני; ואף השמיני, תשלומי ראשון הוא.  וכן מי שלא חג ביום חג השבועות, חוגג כל שבעה, ויש לו תשלומין, כל ששת הימים שלאחר חג השבועות; ודבר זה מפי השמועה נאמר, שחג השבועות כחג המצות לתשלומין

 חודשה של לבנה, תשעה ועשרים יום ומחצה וחלקים כמו שביארנו.  ואי אפשר לומר שראש החודש יהיה במקצת היום, עד שיהיה מקצת היום מחודש שעבר ומקצתו מהבא:  שנאמר “עד חודש ימים” (במדבר יא,כ)–מפי השמועה למדו שימים אתה מחשב לחודש, ואין אתה מחשב שעות
 מצות עשה לספור שבע שבתות תמימות, מיום הבאת העומר–שנאמר “וספרתם לכם, ממוחרת השבת” (ויקרא כג,טו); ומצוה למנות הימים, עם השבועות–שנאמר “תספרו חמישים יום” (ויקרא כג,טז).  ומתחילת היום מונין; לפיכך מונה בלילה, מליל שישה עשר בניסן

מי שהיה טמא בשעת שחיטת הפסח, שאין שוחטין עליו, או שהיה בדרך רחוקה, או נאנס באונס אחר, או ששגג, ולא הקריב בראשון–הרי זה שוחט פסח בארבעה עשר של חודש השני בין הערביים.  ושחיטת פסח זה–מצות עשה בפני עצמה, ודוחה את השבת, שאין השני תשלומין לראשון, אלא רגל בפני עצמו; לפיכך חייבין עליו כרת

כל הקרבנות שעברו עליהן שלוש רגלים–לא נפסלו, אלא מקריבן וכשרים; ובכל יום ויום אחר השלוש רגלים, הוא עובר בבל תאחר, ובית דין מצווין לעשותו מיד, עד שיקריב קרבנותיו ברגל שפגע בו תחילה.   הקדיש בהמה למזבח, ועברו עליו שני רגלים, ונפל בה מום, ופדיה על גב בהמה אחרת–אינו עובר בלא תעשה, עד שיעברו על האחרת שלוש רגלים.  ואחד האיש ואחד האישה, עוברת בבל תאחר; אבל היורש, אינו עובר בבל תאחר

עבר ואיחר הבכור לאחר שנתו–אף על פי שהוא עובר בלא תעשה, אם היה תם–הרי זה לא נפסל, אלא מקריבו; ואם היה בעל מום, שוחטו בכל מקום:  שנאמר “מעשר דגנך תירושך ויצהרך, ובכורות בקרך וצאנך” (דברים יד,כג), מקיש בכור למעשר–מה מעשר אינו נפסל משנה לחברתה, אף בכור אינו נפסל משנה לחברתה.  כל הקרבנות שעברו עליהן שלוש רגלים–לא נפסלו, אלא מקריבן וכשרים; ובכל יום ויום אחר השלוש רגלים, הוא עובר בבל תאחר, ובית דין מצווין לעשותו מיד, עד שיקריב קרבנותיו ברגל שפגע בו תחילה.  אף על פי שנאמר “לרצונו” (ויקרא א,ג), כופין אותו עד שיאמר רוצה אני:  בין שנדר ולא הפריש, בין שהפריש ולא הקריב–כופין אותו עד שיקריב.  רש”י – ירקיב אתו.  מלמד שכופין אותו, יכול בעל כרחו, תלמוד לומר לרצונו, הא כיצד, כופין אותו עד שיאמר רוצה אני.

From this source the rabbinic courts likewise learn the mistaken din of agunah.  The two cases, while similar, the mitzva of קידושין stands apart and unique.  This mitzva, made before two witnesses and a minyan, does not compare to a man dedicating a korban in the thoughts of his heart.  A man who refuses to give his ex wife her get, this רשע transgresses swearing a false oath.  A public desecration of the Name, on this exact point differentiates the two otherwise similar cases.  Only in the case of agunah does the court have authority to place the רשע under the מעשה בראשית kabbala – the ban of נדוי; the action of creating a new Creation.

This kabbala repudiates the antisemitic canard wherein racist Jew haters declare “their” hated & despised Christ killers as an inferior Race.  HaShem chooses the Jewish people over all Goyim, because only the chosen Cohen nation accepts the revelation of the Torah at Sinai & Horev throughout the generations.  Acceptance of the yoke of the Cohen nation, this action continually creates a new Creation. 

Prior to the revelation of the Torah at Sinai, the Cohen nation existed only as an oath which HaShem swore to the Avot that their future born seed would live as a unique great nation.  Among all nations of the world, only the Jewish people accepted the mantle of being the chosen Cohen nation.  This choice, to accept the Torah at Sinai and Horev, permanently reveals the kabbala of מעשה בראשית.

Moshe said to Par’o that Israel must journey to worship HaShem.  Tefilla, a positive time oriented commandment, defines the worship of HaShem by the Cohen nation.  Goyim pray to their Gods.  The prayers made by Goyim do not compare to the tefillot wherein Jews dedicate the k’vanna of tohor middot unto HaShem.  The Siddur stands upon the יסוד of the kabbala of מעשה בראשית.  Prayers which Goyim pray unto their Gods do not stand upon this unique יסוד. The Judgment Day of Yom HaDin upon the brit, HaShem judges all mankind based upon this יסוד.

A blessing to my people and to all Goyim, may the New Year produce sweet fruits which benefit all mankind.

Thoughts on the Yom HaDin upon the Brit – ראש השנה.

As the month of Elul comes to a close, the open window to contemplate t’shuva slowly begins to shut.  Can t’shuva create a new creation from nothing?  No.  T’shuva requires the dedication of Will to make changes in life habits.  To change the natural course taken by a powerful river – exceptionally difficult.  Some refer to Man as a creature of habits.  Europeans have the habit of behaving as bullies, prone to extreme acts of violence at the drop of a leaf; possessed by a cursed lycanthrope mental insanity.  A leopard cannot change its spots.  Religion and culture serve to camouflage the mentally deranged European mind.  On the other side of the equation: can Jews ever forgive European sub-human apes?

T’shuva: a most perplexing problem.  Could post Shoah Israel ever “trust” that European interests will never again scapegoat Jews?  No.  Europeans do not merit “trust” ever again.  European governments employ “Peace efforts” to conceal that no peace can ever exist between post Shoah Jewry and Europe: that which is crooked can never be made straight.

Europe did not “SIN” against the Jewish people any more than Man can sin against G-d for not keeping the law.  The latter term of reference clearly refutes the New testament rhetoric theology.  That Roman\Greek imitation attempt to duplicate prophesy failed on the chief cornerstone which distinguishes the oath brit faith from keeping the commandments.  New testament propaganda asserts that the brit and obedience to the Commandments exist as a unified whole.  No.

A person worships HaShem by observance of the Commandments.  But observance of Commandments – totally optional and voluntary.  The Torah does not obligate anyone to keep the commandments just as the Torah does not oblige a person to dedicate a korban.  A person who brings a korban does so to express the t’shuva of his Will.  A person who makes a public show of offering a korban, lacking t’shuva, that korban occupies the function of a barbecue to heaven.  The two burnt offerings, the bookends of the Cohen Temple serve, serve the function, to remember מעשה בראשית.

The Talmud distinguishes between obligatory commandments from רשות\permission authority to keep commandments.  Both Men and Women stood and accepted the Torah at Sinai.  Men committed the avoda zara of the golden calf.  Therefore, post golden calf, just as women have permission to keep and do positive time oriented commandments; measure for measure: men have permission to keep and do positive and negative commandments.  The avoda zara of the golden calf forever serves as mussar to the generations of the chosen Cohen nation prior to ראש השנה.  A leopard cannot change its spots.

The language of obligatory commandments stands upon the יסוד that Man fully dedicates his Will to doing t’shuva.  Every person living has ‘bad hair days’.  T’shuva compares to a Man who cheats on his wife, and that wife forgives him.  Twenty years down the road, what happens when that Man encounters a riveting and arousing younger woman, who too wants sex?  Torah obligations to keep commandments apply strictly and only to the baali t’shuva.  Yiddishkeit makes no allowance for the Son of God – who never sinned – foreign theology narishkeit.

The two opposing poles of the מעשה בראשית battery: G’lut vs. Gaulah.  A person cannot accept the yoke of the kingdom of Heaven without the dedication of both Yatzirot to righteous justice among our People.  Consequently, the guilt of “SIN“, means nothing to a Man who has no t’shuva; any more than does ‘fear of Heaven’ apply to a Man who has no shame.   Goyim who do not keep the commandments do not sin because – what do these Goyim know about t’shuva?  European Goyim chose to believe the new testament rhetoric propaganda; they voluntarily bought into the Xtian ‘Fire & Brimstone’ – Satan guilt trip; as they equally believed the blood libels and host desecration slanders. 

However Goyim never accepted the revelation of the Torah at Sinai and Horev.  Consequently they most certainly have no “obligation” to keep and do Torah commandments.  The Pauline rhetoric: “you’re not under the Law”, seved as nothing more than a red herring.  A distraction from the theological holes within the false messiah Jesus theology: Goyim require no messiah to save them from any heavenly decreed Hell damnation.

Leadership qualities and מעשה בראשית. An additional introduction to the Rif halachic commentary to ראש השנה. An attempt to explain the k’vanna of the Siddur.

A key concept of leadership, it makes an order of priorities. Leadership begins with the designation of labor for Men and Women.  The תרי”ג commandments have 3 basic divisions.  Positive and Negative commandments, the observance of these commandments, primarily designated for women and secondarily an obligation upon men.  The observance of positive time oriented commandments the sole obligation of men within bnai brit Torah society.

The Torah concept of סמיכה directly learns from the dedication of a korban by a Cohen.  The dedication of Moshiach, perhaps the most famous “descendant” dedication of intent – to keep and obey the commandments.  The organization and established Order within the pages of the Chumash systematically arranged by פ and ס; chapter and sugia/subchapter.  The sages of the Talmud debated whether סמיכות חפשית\learning by adjoining or adjacent ideas applies strictly to דברים or this learning technique applies equally to all 5 Books of the Torah.

All agree that סמיכות המצגים\association of ideas/ applies to the משנה תורה\דברים.  The dispute among the sages, does this sh’itta of learning equally apply to the other 4 Books of the Torah?  The sh’itta practiced by this author, that סמיכות המצגים applies across the board for the entire Torah.  This opinion, bases itself upon the Order of the Siddur.  The k’vanna of the Siddur, from beginning to end, based upon מסיח\to speak; tefilla stands in place of korbanot.  Tefilla: מסיח סמכות עליונה\to speak “aimed at” the most high.

The k’vanna of the Siddur avoda, to do positive time oriented commandments.  Specifically to elevate a non Torah commandment unto a Torah commandment.  The morning dedication of tefilla begins with the ברוך שאמר והיה העולם.  What does this thesis statement refer to? Answer:  מעשה בראשית.  The kabbala of מעשה בראשית measures (the middot) – the dedication of t’shuva within our hearts.

The 2nd paraghaph of ברוך שאמר brings a rabbinic blessing containing שם ומלכות.  From the verses of Tehillim thereafter till reaching מלך אל חי העולמים … The general term מלך directly refers to middot.  אל refers to Divine wisdom.  חי refers to the סוד of מעשה בראשית.  And העולמים refers to the application of מעשה בראשית to all generations of the Cohen bnai brit chosen people.  The sages council not to interrupt with outside conversations, because such an action destroys the power of סמיכות חפשית.  This concept defines the k’vanna of the entire Siddur – the avoda of dedicating positive time oriented commandments unto HaShem.

Women daaven from the Siddur, but they have no Torah obligation to do positive time oriented commandments.  The crux of the Siddur, centers upon male Yidden dedicating positive time oriented commandments through aliya\the elevation of rabbinic commandments, like saying Tehillem, unto a the תרי”ג positive time oriented commandment!  Tallit and tefillen exist as positive time oriented commandments.  These commandments require k’vanna.  K’vanna requires Talmud.  All the avoda of the halachot learned in Sha’s, its possible to affix these halachot as A. the k’vanna of a Mishna.  And B.  Affix that Mishna to a specific middle blessing within the language of the Shemone Esrei; therein elevating these rabbinic commandments unto the דאורייתא commandment of tefilla.

The leadership of the rabbinic sages of the Talmud, they designated the order of labor of men and women in the Cohen nation national walk before HaShem throughout all generations for eternity.  Women have no Torah obligation to have children, yet women birth children in every generation!  So too apply all the positive time oriented commandments to women.  As a woman chooses to birth children so too she can choose to dedicate positive time oriented commandments.  And the same rule equally applies to Men.  Observance of positive and negative commandments primarily rests upon women to dedicate and do.  But men too can choose to do and observe positive and negative commandments.

The issue of ‘choice’, to do commandments totally invalidates the guilt trip theology of ”SIN”; if a person does not do and keeps the commandments.  The tuma theology of messiah Jesus and his cross sacrifice which the apostles claim atones for the SINS of mankind, this false and foreign assimilationist theology has no connection or basis from within the Torah.  Jews who believe in Jesus as the messiah, this avoda zara places them under the מעשה בראשית din of כרת.

The opening blessing (two before, followed by kre’a shma, concluded by the third blessing) twice brings
בכל יום תמיד מעשה בראשית
in the opening and conclusion of this first rabbinic blessing which contains שם ומלכות.  All the other blessings that follow – they depend\rely upon this opening blessing which contains שם ומלכות.  But why the necessity to repete בכל יום תמיד מעשה בראשית at the conclusion of the first opening rabbinic blessing to the kre’a shma?

Another unique quality within the language of this opening blessing, the contrast of Order as found in this blessing to that of the Order found in the Shabbat additional tefilla.
אל ברוך גדול דעה … כנגד … תכנת שבת רצית קרבנותיה
Again, why did the Framers of the Siddur emphasize a particular order of the Hebrew alphabet?

The Written Torah parshaot contain 2 Crowns which define the Torah.  Parshat
בחקתי: וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר והארץ אזכר.
And Parshat כי תבוא always read before ראש השנה.  The Parsha located at the end of the Book ויקרא, the Crown of Gaula – the redemption from g’lut.  The Parsha located toward the end of the Book דברים, the Crown of G’lut – the repeating exile of the Cohen nation – condemned for the crimes made by our people – we choose to assimilate unto foreign cultures and customs; we both profane and abandon the oath brit ways of the chosen Cohen nation; making a Torah blessing qualifies as swearing a Torah oath.  These two Crowns of the Torah – the responsibility of Torah faith rests upon the shoulders of each and every generation of bnai brit Israel.

The emphasis of the order of the Hebrew alphabet letters teaches the k’vanna of מעשה בראשית, as expressed through tefilla.  The additional tefilla said on Shabbot bases itself upon the מעשה בראשית brit of Gaula.  Whereas the Shemone Esrei validate – by answering Amen – to the Torah curses which define g’lut; learned from the plagues with destroyed Par’o and Egypt in the days of Moshe and Aaron.  The Order of the Shemone Esrei, in its turn, learns from בכל לבבך ובכל נפשך. 

The heart contains plural Yatzirot.  Also the soul – has multiple facets; the multiple faceted soul learns from the 12 stones upon the breastplate of Aaron.  Each and every Yom Tov, as expressed daily in the six blessings which surround the middle blessings within the Shemone Esrei (3 + 13 + 3)\613, they affix to the Divine Names of the multiple faceted nefesh. Ya\Pesach; Ha’El\Shevuoth; El\Rosh HaShanna; Elohim\Yom Kippur; El Shaddai\Sukkot; and Eish Ha’Elohim\Shemini Atzeret.  The Divine Name of the faceted nefesh dedicated on Shabbot – shalom.  These dedication of ‘lights’, they learn from the menorah.

Tefilla – the defining positive time oriented commandment – a duty of the heart like all other positive time oriented commandments.  The Spirit of HaShem, expressed through middot, forever lives within the brit Cohen national hearts.  My Sanhedrin peers thought they could translate the Siddur to their flaw concept of bnai Noach – which they based upon the erroneous halacha of the Rambam.  Impossible to translate a positive time oriented mitzva into words!   Equal and like reasoning explains my opposition to the Art Scroll siddur and Talmudic translations.  The distinction between the Yom Tov tefilla from the Shabbot tefilla, compares to rear and front sights in a rifle.  K’vanna continually aligns the two sights to take aim and dedicate middot unto HaShem – whose Spirit dwells within the bnai brit hearts, and not in the heavens above.

The k’vanna of the Rif’s halachic commentary to ראש השנה

Power, tends to cause leaders to make toxic assumptions, and even worse political decisions. Power, brings the collapse and destruction of empires. Nothing more contains the expression of power that the use of a nations’ military. The military “invests” the lives, it gambles the life of the youth of a particular generation. The British empire, after exhausting the youth of an entire generation, never recovered from the disaster of the first world war. The 2nd European general Civil War permanently knocked Europe from its perch as the elite of the 1st world Great Powers.

G’lut Jewry, prior to the Rambam Civil War, enjoyed no such expressions of power. Stateless Jewish refugee populations scattered in isolated tiny communities across Western Europe and North Africa – Sephardic Jews within Arab and Muslim countries – struggled with anti-power. Anti-power: the expression of political leadership which gambles the lives of the youth of a particular “class”, the extension of which includes more than one generation, which encourages assimilation to the dominant cultures and customs of host societies and civilizations, by our OWN leaders. Stateless refugee populations usually lack the ability to project the Will of military power.

Yasser Arafat, the collapsed empires of Europe simply adore. A stubble faced refugee pretended to project power; in 1974, a year after the latest Arab defeat before Israeli arms, Arafat addressed the UN sporting a holster. The leader of the PLO declared: “Today I have come bearing an olive branch and a freedom fighter’s gun. Do not let the olive branch fall from my hand.” Yet, in point of fact, anti-power plagues the Arab refugee youth scattered across the Middle East and the world.

Post 1948 Arab refugee populations, despite being Arabs, remain to this day in Apartheid refugee camps. They live in Apartheid refugee camps in countries scattered across the Middle East. Yet European propaganda, those disgraced & collapsed empires, they promote a rhetoric ‘blood libel’ against Israel. These trash barbarian hypocrites accuse Israel of practicing racial Apartheid. European governments arm the youth of Arab refugee populations with weapons, their political agenda promotes Arab hatred of the Jewish State in the Middle East. The UN excludes Israel as a member of the Middle East community of nations.

Nothing shocked and surprised the fallen empires of Europe more than the victory of Israeli arms in the first and second Israeli wars of Independence – the 1948 and 1967 wars. Just 3 years after defeated France regained its national Independence, Israel and India witnessed the collapse of the British empire. The Sétif massacre in May 1945 served as the foundation of the Agerian revolt against the French empire. France too sacrificed their youth upon the altar of the First World War. The 5th of Wilson’s 14 points for peace, many ‘aalimath‘ (guardians, transmitters, and interpreters of religious knowledge in Islam) perceived Wilson’s opinion as applicable to themselves. It read: “A free, open-minded, and absolutely impartial adjustment of all colonial claims, based upon a strict observance of the principle that in determining all such questions of sovereignty the interests of the populations concerned must have equal weight with the equitable claims of the government whose title is to be determined.” Many Algerians, and not just Germans, abhorred the final results of the Paris Peace Conference.

The leader of France, de Gaulle, lacked the power to oppose Jewish Independence in 1948. But the founder of the 5th Republic and author of the new French Constitution, 2 years before his death, adamantly opposed the Israeli victory of Independence in the 1967 Six Day War. France, no friend of the Jewish State, having witnessed the collapse of their African empire, co-authored UN Resolution 242 in an effort to negate the growing Israeli nation state. From then to today EU and Russian governments have pursued a united foreign policy rhetoric propaganda which favors the dismantlement of the Jewish state – ‘piece by peace’.

Even at the height of the ‘Cold War’, the hostile Johnson Administration, sought to extend the US empire to both Vietnam and the Middle East, it too favored a 2 State Solution, despite the fact that no Arab state of Palestine had ever existed in history. It too challenged the unification of Israeli rule over Jerusalem, despite the fact that President Truman condemned the illegal nationalization, by the king of Jordan, of the territories of Samaria in 1948. In 1967, suddenly Washington wanted to restore the prewar status quo, a situation wherein Israel held weak and easily invaded borders. To this day, Western cartographers rhetoric propaganda fantasize Samaria as the ‘occupied West Bank’; conveniently oblivious to the fact that Britain, as the mandate government of “Palestine” separated mandate “Jordan” at the Jordan river in that dying empires attempt to “contain” the Jewish state.

The Truman Administration, set the US military foreign agenda upon the two feet of the Marshal Plan and the Containment Policy; foreign aid in exchange for US military bases, and determining the borders of foreign countries like Korea, Vietnam, and Israel. Western Great Power attempts to shape and determine the borders of nation states did not limit itself to the Treaty of Versailles mockery. European powers fight wars, the racial Will of narcissistic megalomania European leadership, generation to generation, the pornographic military power of empires – to draw up and determine the national borders of foreign countries, not adjacent to their own borders.

The British empire divided India from Pakistan. The Allies likewise divided Korea and Vietnam into 4 separate countries. The Allied victors previously broke up the Austria-Hungary and Ottoman empires. Determination of the borders of nation states has shaped ‘Great Power’ politics throughout history. And herein lay the root of destruction for ‘Great Power’ projection of its empires upon lessor states; like the division of China into spheres of influence – late in 19th century. All successful military campaigns require assured supply routes. The horrid barbarism exemplified by the SS during Operation Barbarossa, guaranteed that Ukrainians would attack German supply lines. The Nazis surrendered at Stalingrad due to their incompetent inability to resupply their invasion forces.

Empires invest huge capital resources to attain military superiority. A strong Air Force for example: great when an army employs the tactics of ‘Shock & Awe’. But over time, the enemy learns the ‘habits’ of invading soldiery. The Vietnamese knew at what times the B-52s would drop their bombs. The tactic of ‘Shock & Awe’ lost a lot of its shine and glimmer.

Confronted by ‘Peoples’ War guerrilla tactics – which effectively countered US static military dogmatism – ‘Peoples War’ rhetoric propaganda encouraged and promoted domestic American opposition to the war. Pictures of Hanoi Jane Fonda – operating a ‘Charlie’ anti-air craft gun – disgraced home front America. Americans expressed an irate growing opposition to US imperialism; they despised both Johnson and the corrupt industrial military complex. That hated fool did not run for re-election in 1968; disgraceful political assassinations defined American politics during that election cycle. Fragging Officers destroyed military order within the ranks. Drug addicted soldiers, turned back to the United States totally humiliated.

Corruption within the US military industrial monopoly resulted in more expensive yet inferior weapons reaching the front. America as an empire suffered total military defeat, as witnessed in the US withdrawal from chaotic Hanoi under Nixon; that President did not complete his term of Office with honor. Huge deficits defined all post war governments in Washington; America transformed itself into a debtor nation, which owed billions to foreign governments from Britain, an ally, to China, a mortal enemy. After Germany lost its war of imperialism, it too owed billions to enemy countries. Which caused inflation to undermine the confidence of the German people in the ability of the Weimar Republic to maintain both the economy, and stable rule.

US imperialism fought the Korean, Vietnam, Iraqi, and Afghanistan Wars. All these countries shared long borders with countries hostile to US strategic and tactical interests. A defining quality of US generals, they loathe to send US soldiers to invade neighboring countries. Despite Nixon’s attempts to bomb Vietnamese supply routes, air superiority has its limitations. To curtail a supply route requires troops on the ground. Johnson used the excuse of an attack by whales on a US destroyer to justify his illegal invasion of Vietnam. Nixon could not pull a similar false flag stunt to excuse the invasion of Cambodia and Laos. American military adventures abroad began a repeating series of defeats which include Iraq and Afghanistan. All these military defeats share the common denominator, US military forces failed to conquer and control enemy supply lines.

How does this assessment logically infer to the disastrous error made by the Rambam code? That code, like Hanoi Jane, divided and disgraced assimilated g’lut Jewry. Just as bureaucratic corruption in the industrial military complex produced a marked inferiority of US weapons systems during the Vietnam war and thereafter, Jewish exiles lost our ability to correctly study the Talmud; the latter defines and establishes classic Judean culture and customs that prevailed prior to the Jewish exile from Roman “Palestine”. G’lut Jewry lost all knowledge that avodat HaShem requires the dedication of tohor middot, דאורייתא ודרבנן. G’lut Jewry abandoned the Cohen nation tohor status & identity. Generations of Jewish youth assimilated and embraced foreign cultures and customs, and thereafter became lost to the Jewish people. Especially after the Muslim invasions of Spain, and the resultant rediscovery of ancient Greek philosophy; which had earlier provoked a Jewish Civil War during the times of the Maccabees.

This long introduction introduces Part ll of the Rif commentary to ראש השנה. Yom HaDin upon the Brit judges the t’shuva which our People dedicate and commit unto HaShem. Yidden have returned, we rule our oath brit homelands. Can we make the Torah the Written Constitution of our Republic? Can we establish lateral Common Law courtrooms modeled after the small and Great Sanhedrin Federal Court system? Herein defines the k’vanna of the tefillot dedicated unto HaShem on the Yom Tov, and how this author explains the k’vanna of the Rif’s halachic commentary to the Talmud, specifically the Gemara of ראש השנה.

The kabbala of מעשה בראשית revealed.

The kabbala known as מעשה בראשית took on perhaps its most famous interpretation by the Ari’s notions of Tzimtzum, the contraction of HaShem wherein this mystic “Jewish gnostic”, speculated upon the Creation of the physical Universe and interpreted the concept of evil.  This author rejects the Ari’s speculations outright and all together – as false.  Rather the kabbala known as the ‘secret of Creation’, learns from the conversion of the gere Tzeddick and equally from the נדוי declaration by a Jewish court upon a רשע.  In both cases the בית דין “breaths” a ‘new creation’ of ‘human clay’ into this world. 

The din of כרת, according to the Mishna includes 36 cases.  Based upon how the Talmud sages understood the relationship between the din of כרת and t’shuva; rabbis in the era of Yosef Karo sought to restore corporal punishment, of inflicting up to 39 lashes upon a רשע to prevent the din of כרת.  Justice most essentially entails that a person guilty of causing damages to others, that the guilty compensates the ‘victim(s)’ for the damages endured – based upon the כלל that Man permanently has the din of מועד. 

In the case of animals doing damages, there the Talmud distinguishes between תם from מועד.  The former term refers to an animal that has no history of inflicting damages.  The latter term refers to an animal with a recent history of inflicting damages.  Man, due to our rational intelligence, always has the status of מועד. 

All societies throughout history have sought to impose some kind of penal criminal code.  Yiddishkeit, based upon the relationship of the din of כרת to doing t’shuva, upon this יסוד the Torah penal criminal code stands.  The Talmudic concept which limits the number of lashes decreed upon a criminal at least one lash less, than the maximum of 40 lashes.  This decision weighs the human dignity afforded even to Jewish convicts; the interpretation not to despise the dignity of our people, even those guilty of doing criminal actions.  This same consideration likewise limits the sale of a bnai brit person unto slavery to no more than 6 years.  And equally to the torat ha’beit as expressed through the mitzva of nidda.  The mitzva of mikvah and tohorat ha’beit, a Man respects the dignity of his wife.  The responsibility to determine her status as: 11 days without spotting; the husband relies upon the integrity & trust of his wife to make this crucial determination.

In similar fashion the woman of the house serves as the guarantor of observance of positive and negative mitzvot.  The Mishna excludes women from any obligation to keep – positive time oriented mitzvot.  The obligation to educate children, this positive time oriented mitzva obligates only the father; women have no obligation to bear children.  But women do bear children, and therefore they choose to raise their children to live a moral life: to keep & do: positive and negative commandments.  The papa bears the burden to teach and educate his children how to da’aven with k’vanna.

G’lut on a national level exists as the דאורייתא din of כרת.  Therefore each ראש השנה Yom HaDin upon the Brit: it weighs the t’shuva made by the Jewish people during the High Holy Days.  T’shuva interlinked, a strong connection, to the kabbala of מעשה בראשית.  The Cohen nation does not exist as some genetic inheritance passed down from generation to generation based upon the racial DNA of the Jewish people.  On the matter of nature vs. nurture – the primary, even secondary priority of a person choosing to live a Torah cultural lifestyle far surpasses in order of importance the genetic DNA which a person inherits from either parent.

A physical Jewish inheritance only guaranteed that a g’lut Jewish refugee person(s) would endure racial oppression and injustice at the hand of Goyim barbarians throughout and across all of Europe.  The physical race of a person does not determine whether that person pursues righteousness and justice as the primary reason for living on this earth.  In animals genetics, breeding determines whether an animal becomes a predator or prey animal.  Man, does not qualify as an animal; even though barbarians have chosen to behave as predatory animals – throughout recorded history.  The essence of tuma witchcraft, it invites predatory animal spirits to dominate and rule the human mind.

On this precise point, wherein the sages within all the pages of the Talmud seek to define and dedicate tohor middot דאורייתא ודרבנן unto HaShem – by swearing an oath dedication\”anointing”.  This tohor avodat HaShem stands in stark contrast: black fire vs. white fire to the dedications made through tuma avoda zara.  A Cohen who dedicates a korban, while breathing tuma spirits – that korban qualifies as an abomination and the Cohen under the kabbala din of מעשה בראשית – כרת; that Cohen person all together ceases being a bnai brit Jew.  Herein explains the k’vanna of the din which begins on ראש השנה and sealed on יום כיפור.

Torah spirituality has zero to do with racial genetics and everything to do with dedicating a lifetime walk before HaShem to pursue righteous justice among the chosen Cohen nation within the borders of ארץ ישראל.  The 3rd chapter:
דתנן: כל השופרות כשרים, חוץ משל פרה.

Here the Gemara teaches the יסוד of the difficulty\answer style employed throughout the Sha’s Bavli —  a prosecutor cannot likewise assume the legal role of an advocate.  The difficulty\response style employed throughout each and every page of Gemara, expresses the quality of a בית דין: wherein one judge has the role of prosecutor and an opposing judge, assumes the role of advocate for the defense.  Rabbi Yechuda taught this concept of faith in the Mishna of ברכות as בכל לבבך\כם, his interpretation of the k’vanna of the mitzva of kre’a shma. 

The sages excluded the horn of a cow, due to the sin of the golden calf.  The mussar of the golden calf: Aaron translated the Spirit Name of HaShem into a word.  HaShem caused his Spirit to dwell within clay, and therein caused Adam to breathe life.  Avodat HaShem eternally divides and separates spirits from words; just as words and actions likewise exist separate and different from one another. Herein explains the k’vanna of the kabbala of the כרת din of מעשה בראשית, and its relationship to the t’shuva we do during the month of Elul and the din known as the High Holy Days.