Continuing where our learning left off: It cannot be over emphasized that the Name of the Game in the study of both T’NaCH and Talmudic literature absolutely requires the generations to develop the skills required to “shoot a bearing azimuth”. Torah common law stands upon the foundation of precedents; this applies equally – straight across the board – to both Halachic and Aggadic warp/weft opposing threads contained within the language of both the T’NaCH and Talmudic Primary Sources.
Scholarship 101: The skill that discerns between Primary Sources from secondary and how much more so tertiary sources. The train of traditional Yiddishkeit Judaism has become derailed from this most essential track. This false narishkeit has placed the Era of the Reshonim upon a pedestal and generations of טיפש פשט Jewish imbeciles taught by their silly rabbis to rely upon Reshonim commentaries written almost 1000 years after the sealing of the Gemara by Rav Ashi and Ravina.
Personally, tend to condemn the Rambam perversion of Talmudic common law to Roman statute law as the fruits of Spanish Jewry’s abomination avoda zara which worshipped the rediscovered writings of the Ancient Greeks as the first cause of Jewry behaving like dogs who return and eat their own vomit.
My contempt over the failure of the Post Rambam Civil War rabbis to correct the perversion of Talmudic judicial common law unto Roman Legislature statute law; coupled with the substitute theology which replaced syllogism deductive logic and cast the kabbalah of rabbi Akiva’s and rabbi Yishmael’s logic upon the dung heaps of history. Yeshiva students today do not even know that בנין אב directly inferred from משנה תורה common law. Rabbinic Judaism has no shame. Currently its erev shabbat prior to Yom Kippur. What an utter disgrace of rabbinic, sin of the Golden Calf – avoda zarah.
וניתני האיש קונה, ומקנה משום דאיכא מיתת הבעל. דלאו איהו קא מקני [אלא] מן שמיא. ניתני האיש קונה, ומקנה משום דאיכא מיתת הבעל. דלאו איהו קא מקני [אלא] מן שמיא שלא מדעתה לא. (גף. ב:) קידושין
Shooting a bearing azimuth entails comparing a “home Gemara” to other similar precedent Gemara’s defines the wisdom how to study and learn the Talmud. The chief רשע, the Rambam halachic code of statute law on the surface seems similar to the common law codes made by the B’HaG, Rif and later Rosh. But wisdom requires “understanding” which discerns between like from like. And in point of fact, the Rambam halachic perversion shares no common ground with the common law halachic codes written by צדיקים ומקובלים.
Yes, the RambaN harshly criticized the Baal HaMaor over his common law criticism of the Rif code, which defines his מלחמת השם. Never encountered a Yeshiva rabbi who ever focused upon the Baal HaMaor, any more than did Yeshiva rabbis ever address the chief criticism made upon the Rashi commentary by his grandchildren – Talmud impossible to understand without out developing the skills required to jump off the dof in search of similar precedent cases in both the Bavli and Yerushalmi.
Now and again the Reshonim scholars might perchance mention a Yerushalmi source, even more rare a Gaonic Midrashic source! Yeshiva dogma, where I happened to learn, poo pooed the Yerushalmi as a minor tractate unnecessary to study. At least until I met Rav Aaron Nemuraskii who made me focus upon making a systematic study of Midrash Primary Sources.
This emphasis upon Aggadic material opened my eyes to the sins of rabbinic Judaism. Many times while in Yeshiva rabbis teaching a shiur in Talmud would skip over Aggadic sources! The commentaries written on these Aggadic Primary sources – utterly pathetic and moronic. Living trees chopped down to produce the paper for this rabbinic trash. Bottom line: post the Rambam Civil War which blew out the lights of Chanukkah and embraced the syllogism deductive logic developed by the Ancient Greeks which the Tzeddukim so much appreciated; rabbinic Judaism turned its back on the kabbalah of פרדס inductive reasoning. Jews refused to reason together with our Sinai God. Our people thereafter descended into the 7 levels of Av tuma avoda zarah which culminated in the Shoah.
As ר”ה calls to remember the sin of the Golden Calf substitute theology which replaces the שם השם לשמה with substitute words like אלהים, Jesus or Allah etc. Which perverts the Torah Written Constitution and Talmudic judicial common law model for courtroom imposed judicial rulings of law – the basis of the justice “Faith” within the Israel Republic – to the puke ‘Word of God’ Xtian idolatry. The latter abomination foists the deception of “superior” word of God, “inferior” word of Man binary av tuma 2-base avoda zarah.
The principle (that certain acquisitions bypass the husband because they are given from Heaven) is discussed in the sugyot of Ketubot (in the area of נכסי מלוג). Many of the Rishonim, in their commentaries on Ketubot, quote the phrase “מן שמיא הוא דמקני לה” the Reshonim employed to re-inforce or interpret the Gemara’s logic about acquisitions that bypass the husband’s rights.
Ketubot, the Gemara treats cases of acquisitions to the wife, bypassing husband. Rishonim quote the phrase to bolster and clarify the Gemara’s logic in נכסי מלוג discussions. The latter refers to a category of property in Jewish law, particularly in the context of marriage and family law. This catagory of property qualifies as assets that a woman brings into the marriage, which remain her property even after her husband gives the get divorce to her.
The dissolution of status of kiddushin mesechta יבמות directly addresses the k’vanna of קידושין to have children and educate these children to understand the culture and customs which set apart the chosen Cohen people from the non bnai brit Goyim who have not the slightest clue what qualifies as a tohor Av time-oriented commandment. יבמות fundamentally requires acquisition through ביאה. That Gemara views the time-oriented commandment of קידושין viewed through the perspective of a deceased brother’s brother acquiring his wife through the act of ביאה.
Oral Torah makes a דיוק\logical inference concerning the k’vanna of the time-oriented commandment of קידושין: לשם ילדים וחינוך, as the direct k’vanna of this mitzva דאורייתא. Reshonim who learn קידושין as merely a rabbinic commandment, do not grasp mesechta קידושין כתובות או יבמות. Herein defines the curse of ירידות הדורות; the Torah curse domino effect/impact on later downstream generations.
The phrase “מן שמיא קנסוה, מן שמיא רמיוהא” aligns with the broader concept in rabbinic Judaism that emphasizes divine intervention and the belief that HaShem acts as the יסוד, the ultimate source, of creation and the authority of the Oral Torah revelation at Horev – through observance of tohor Time-oriented Torah Avot commandments.
דתנן: שומרת יבם שנפלו לה נכסים – בית שמאי אומרים: יחלקו, ובית הלל אומרים: יחלוקו נכסים שנפלו לה עד שלא תיפול לפני יבם – מודים כולם שמה שקנתה קנתה, ומה שעתידה ליפול – יחלוקו גמ.לט – אמר רב הונא: ביאה פסלה מן הכהונה, מאמר לא פסל מן הכהונה.
אמר רב נחמן: אף מאמר נמי פסל מן הכהונה.
ואמר רבא: מאי טעמא דרב הונא
?אמר קרא: “לא תהיה אשת המת החוצה לאיש זר” – הויה פסלה, מאמר לא פסלה.
אמר רב נחמן: מאי טעמא דרב נחמן
אמר קרא: “יבמה יבא עליה ולקחה לו לאשה” – כל דהו הויה.
אמר רבא: מאי טעמא דרב הונא? אי בעית קרא, אי בעית סברא.
אי בעית קרא – “יבמה יבא עליה ולקחה לו לאשה” – לקיחה גמורה אמר רחמנא. אי בעית סברא – מן שמיא הוא דרמיא עליה.
(דברים כה: ה – י) serves to preserve the deceased brother’s lineage. The Torah commands Yibbum, but also imposes restrictions on Cohanim. The commandment of Yibbum – a mitzvah that applies to all men, but the restrictions on Cohanim, based on their unique status and the sanctity required to understand the wisdom of k’vanna – required for doing time-oriented commandments. While Yibbum – a תולדות commandment, the sanctity of the Cohen’s role to dedicate Av tohor time-oriented commandments takes precedence.
The Talmud explicitly restricts the mitzva of yibbum due to persons involved probably lacking the prophetic mussar wisdom required to grasp the k’vanna necessary to elevate a positive commandment unto a Av tohor time-oriented commandment. Due to this “lack of wisdom” the sages of the Talmud favored that the brother of a Cohen should do chalitzah rather than Yibbum.
Hence this Gemara addresses האשה נקנית בשלש דרכים to prioritize the essential importance of Av tohor time-oriented commandments, as opposed to secondary תולדות קום ועשה מצוות שלא צריך כוונה. If a man marries a woman without the k’vanna of raising children and educating these children in the culture and customs which defines the society of the Chosen Cohen people, then any mitzva from the Torah which lacks the required k’vanna reverts back to תולדות קום ועשה ושב ולא תעשה מצוות. Herein these two mesechtot of Gemara re-interpret the perspective of the language of our Mishna of קידושין. They therein distinguish doing mitzvot לשמה בארץ ישראל, from cursed g’lut Jewry – which lack the wisdom to do mitzvot לשמה.
Conflict Resolution 