קידושין: סוגיה ב’ – משנה תורה

דף ג. אבל צריך לחזור — דתנן: וקונה את עצמה בשתי דרכים. מניינא דרישא למעוטי מאי מניינא דסיפא למעוטי מאי מניינא דרישא למעוטי חופה? This question over חופה addressed in Aramaic, the language of the kabbalah. The mention of חופה, particularly significant to contrast with the language of the Mishna האשה נקנית בשלש דרכים. Just as the Gemara interprets the language of the Mishna as a restriction on an immature baby so too the Gemara likewise restricts חופה as a means to achieve the mitzva of קידושין, even applicable to women who have developed the minimum of maturity.

Why the cloak and dagger Gemara Aramaic methodology? The Gemara often engages in multiple layers of interpretation, allowing for various readings of a Mishnaic text. This encourages rigorous debate and facilitates a more profound understanding of legal and ethical principles. The use of Aramaic can create a distancing effect that emphasizes the complexity of legal reasoning. Maturity critical in Jewish law, where varying degrees of maturity and capability significantly impact legal status.

In Jewish law, חופה signifies the act of marriage, while the כתובה protect the dignity of the woman. Marriage contracts, they outline the husband’s obligations to his wife. The chuppah ceremony serves not only as a public declaration of the marriage but also as a condition for the validity of the ketubah. The chuppah serves to formalize the marriage, making the couple halachically husband and wife. A man cannot achieve the mitzva of קידושין through חופה. Chuppah is a key ceremony that marks the beginning of the marital relationship.

The chuppah, crucial as it symbolizes the couple’s new home and serves as the public declaration of their union. It represents a shift from individual status to marital status. During the chuppah ceremony, the couple stands under a canopy, signaling the formalization of their marriage. This act is vital for the halachic recognition of the couple as husband and wife. The ketubah publicly read while the couple stands under the חופה. The mitzva of חופה learns from tallit wherein a man covers his head and upper body when he dav’vens tefillat קריא שמע. The בנין אב יסודי (hence the Aramaic language) the Mishkan.

The Torah instructs that if a person dies within a tent, all contents within the tent become Av tuma. The mitzva of קידושין makes a logical דיוק\inference. Standing in the shade of the חופה או טלית an Israel can elevate a toldot קום ועשה מצוה שלא צריך כוונה להזימן גרמא מצוה שנזקוק כוונה. Time-oriented Av commandments constitute as a מלאכה which creates יש מאין מלאכים. Toldot secondary commandments do not create מלאכים.

The mitzva of both חופה וטלית like a tent can elevate secondary Torah precedent commandments to Av tohor time-oriented commandments. A huge chiddush. The chuppah represents a significant moment in Jewish marriage, symbolizing the establishment of a home. It is a public and ceremonial act that signifies the formalization of a couple’s commitment. The טלית worn only by married men in Ashkenazi tradition, during tefillah. And signifies the commandments, aiming to elevate the wearer spiritually, to remember the 3 separate oaths sworn by the Avot to cut the brit which eternally creates the Chosen Cohen seed of the Avot.

The concept that both chuppah and tallit can be likened to the בנין אב Mishkan – the designated space for the revelation of the Shekinah. This suggests that by engaging in acts of chuppah and wearing a tallit, individuals can imbue תולדות קום ועשה ושב ולא תעשה מצוות וגם כל ההלכות שבתוך התלמוד into Av Torah time-oriented commandments which possess the holiness to create מלאכים יש מאין.

Herein the distinction between the white and blue tzitzit of tallit. The white threads cause a man to remember all the mitzvot of the Torah revelation at Sinai, (inclusive of the Oral Torah Talmudic halachot) cause Israel to remember the 3 distinct oaths sworn by the Avot wherein the Brit eternally obligates HaShem to create the chosen Cohen people in all generations despite pogroms or the recent terrible Shoah Wilderness generation שאין להם חלק בעולם הבא.

The chuppah, while critical in marriage ceremonies, serves as a subsidiary or supporting aspect to the primary methods of acquisition. Chuppah and ketubah create a legal foundation for marriage, establishing principles that protect the dignity of the wife. The tallit provides a constant reminder of the commandments, paralleling the functions of the chuppah by creating a space for divine interaction. Both the chuppah and tallit serve as בניני אבות to understand the revelation of the Mishkan, they all, so to speak, create sacred spaces for the Shekinah. The white threads cause a father to remember the oaths sworn by the Avot. The Techelet threads of the tallit cause the children born into the future to likewise remember the oaths sworn by the Avot to cut the oath brit which continuously creates the Chosen Cohen people.

מדרש רבה פרשה ט:ד — רבי חמא בר חנינא ורבי יונתן: רבי חמא בר חנינא אמר משל למלך שבנה פלטין ראה אותה וערבה לו. אמר פלטין פלטין הלואי תהא מעלת חן לפני בכל עת בשם שהעלית חן לפני בשעה זו. כך אמר הקב”ה לעולמו עולמי עולמי. הלואי תהא מעלת חן לפני בכל עת כשם שהעלית חן לפני בשעה זו. רבי יונתן אמר למלך שהיה משיא את בתו ועשה לה חופה ובית סיידה וכיירה וציירה. וראה אותה וערבה לו. אמר לה בתי הלואי תהיה החופה הזאת מעלת חן לפני בכל עת כשם שהעלית חן לפני בשעה הזו. כך אמר הקב”ה לעולמו עולמי עולמי. הלואי תהא מעלת חן לפני בכל עת כשם שהעלית חן לפני בשעה הזו

The 5th Oral Torah middah employed in this context as “found favor in my eyes”. Hence, may the Kallah find favor in the eyes of her new Husband like the musical Play: Wicked — ‘I have been changed for “GOOD”‘. Good in this context means תמיד or “permanently”.

Understanding the Gemara of קידושין viewed through the lenses of מדרש רבה.

Torah common law-משנה תורה rejects the Xtian “Paradigm” expressed through the clip Jihad in Bangladesh. Mercy, the 4th Oral Torah middah of the Oral Torah revelation at Horev, (Oral Torah the church denies even exists). Torah common law stands upon the יסוד (mystic Kabbalah) of bringing Case Din precedents in order to compare Case/Rule cases with similar Case\Din cases.

The prophets continuously compared Mercy with Grace (the 5th Oral Torah middah) when they invert their natural Order of רחום וחנון, as originally heard by Moshe Rabbeinu at Horev. These two opposing middot best understood through the כלל\פרט middot expressed through the kabbala of how rabbi Yishmael understood rabbi Akiva’s פרדס inductive reasoning thought process.

חנון כללי – it flows into ערך הפנים ורב חסד. ערך הפנים the 6th and רב חסד seventh middot of Torah judicial justice measurements. All the middot learn in pairs except for אמת which sits on the path of justice as the Nasi of the Sanhedrin court of 13 tohor middot of justice. These 13 middot Midrash refers to them by the סוד משל-נמשל metaphor הכסא-הכבוד נבראו. Rabbi Yochanan taught in mesechta ברכות, that ברכות צריך שם ומלכות … an identical but different perspective of the exact same משל\נמשל taught through Midrash הכסא-הכבוד נבראו. The Talmud views the revelation of the Oral Torah at Horev viewed through the lenses of רמזים. Whereas Midrash views the revelation of the Oral Torah at Horev viewed through the lenses of סודות. Just as the 13 middot learn in pairs, except the Nasi אמת of the Oral Torah court, so too do רמז\סוד define the k’vanna of all halachot within the Talmud. Whereas דרוש\פשט interprets the כוונה of all Aggadah & Midrashim on the T’NaCH Primary Sources of Common Law mussar literature.

The 4th middah of רחום stands upon the 9th Sefirah of יסוד – נצב התורה על רעיות. The Aramaic term רעיות compares to ריעות\friendships. רעיות the Aramaic targum of בנין אב in Hebrew. The רעיות for the middah of רחום: the mitzvot of genocide of all peoples of Canaan, the eternal War waged against Amalek\antisemitism ie Jewish assimilation and intermarriage with Goyim who reject the revelation of the Torah at Sinai, the דיני נפשות Sanhedrin Court ruling made against the stubborn and rebellious minor aged son, all Torah blessings vs. curses to live in the oath sworn lands in prosperity and shalom or endure judicial oppression of Par’o/Goyim bribed judges and/or prosecuting attorneys vertical courtrooms. The Torah absolutely rejects that the State pays the salaries of Court justices and attorneys. Commonly referred to in the Talmud as בית הלל ובית שמאי, also called “pairs”.

Tehillem 127:1 this פרט verse serves to define the כלל of Tehillem 127. The Holy Writing in the T’NaCH serve as the Gemara to the Mishna; the Mishna in reference to the T’NaCH – the Books of the Prophets. Specifically in this case the פרט p’suk of Yirmeyahu 1:10 contained within its כלל sugya of ירמיה א:ד-י.

בראשית רבה א:ד.

בראשית ברא אלהים. ששה דברים קדמו לבריאת העולם. ויש מהן שעלו במחשבה להבראות. התורה, והכסא, הכבוד נבראו. תורה – מנין? שנאמר (משלי ח) ה’ קנני ראשית דרכו. (This verse references the priority of acquiring wisdom in life. The language of קנני, thus relates to the opening Mishna of קידושין wherein a Man acquires the soul\title to the children born through the union of marriage with a specific woman so “acquired”. כסא – הכבוד מנין? דכתיב (תהלים לג) נכון כסאך מאז וגו’. This p’suk refers to the ‘throne of the king’ – a reference to the revelation of the 13 tohor middot revealed Orally to Moshe at Horev following the sin of the golden calf wherein HaShem made t’shuva and annulled his vow to make from the seed of Moshe Rabbeinu the chosen Cohen people rather than Avraham, Yitzak, and Yaacov. האבות וישראל ובית המקדש ושמו של משיח עלו במחשבה להבראות. The Moshiach compares to korbanot, both exist through formal swearing of oaths which dedicate tohor middot ie מלכות. Its not the form of some grand cathedral building, but rather the pursuit of judicial courtroom justice which defines the substance of intent of the Temple in Jerusalem. Therefore Moshiach and the building of the Federal Sanhedrin court system, referred to by the רמז of בית המקדש. Both swear a Torah oath brit to pursue righteous judicial courtroom justice which makes fair compensation of damages inflicted by Jews upon other Jews … the original intent or thought of Creation/להבראות.

האבות מנין? שנאמר (הושע ט) כענבים במדבר וכו’. The mussar of Hosea makes a focused theme which rebukes the unfaithfulness of Israeli kings. Their corrupt and perverted judgments when dispute heard before their courts. Hence the contrast between grapes which require a lot of water and the desert which lacks water. Hosea often calls Israel to remember the oaths sworn. Specifically: to rule the lands of Canaan with judicial justice. A rejection of the courtroom oppression of Par’o in the days of Moshe, Aaron, and Mariam. The eternal remembrance of redemption from Egypt as expressed through the mitzva of kre’a shma. ישראל מנין שנאמר (תהלים עד) זכור עדתך קנית קדם. This Tehillem bemoans the destruction of the Sanhedrin Federal Court system which translates to mean the g’lut of Jews returning to Goyim kingdoms who despise justice just as did Par’o. Confronted with the oppression of g’lut judicial injustice, only then does Israel remember the Torah oath brit of justice as sworn in the days of old.

בהמ”ק מנין שנאמר (ירמיה יז) כסא כבוד מרום מראשון וגו’. The reference to a throne of glory, a רמז to the 13 tohor middot Oral Torah revelation at Horev. That through the dedication of tohor middot our Yatzir HaTov rules over our Yatzir HaRaw within our hearts. The language מרום exalts the Oral Torah revelation at Horev. מראשון refers to the oath sworn at the Sinai acceptance-revelation, wherein Israel accepted the Torah as our Constitution to rule the land of Canaan with justice. שמו של משיח מנין? שנאמר (תהלים עב) יהי שמו לעולם וכו’. The Oral Torah mitzva of Moshiach does not exist as some cult of personality. The latter defines each and every false messiah throughout Jewish history. Moshiach not a passive noun but rather a concept obligatory verb. No single Man or Woman defines the name of Moshiach because the dedication of this Torah mitzva rejects the judicial oppression of the House of Par’o. The false NT messiah Jesus prioritizes “Sin” rather than “Justice”. The Pauline doctrine of “Original Sin” amplifies the fundamental error made by the corrupt NT Protocols of the Elders of Zion forgery. The name of the Moshiach compares to that of the Temple. Just as the latter prioritizes Sanhedrin lateral courtroom common law courts so too the name of the Moshiach theoretically applies to all generations of the Chosen Cohen People. As the House of Aaron dedicated holy korbanot so too Israel dedicates as holy the pursuit of righteous common law justice through Sanhedrin courtrooms.

רבי אהבה ברבי זעירא אמר אף התשובה שנאמר (שם ל) בטרם הרים יולדו. ואותה השעה תשב אנוש עד דכא וגו’. אבל איני יודע איזה מהם קודם. אם התורה קדמה לכסא הכבוד, ואם כסא הכבוד קודם לתורה From birth to grave this dichotomy metaphor refers to the relationship between the Torah and the Oral Torah as which serves as the First Cause inspiration wherein Israel remembers the oaths sworn by the Avot for the chosen Cohen people to inherit the oath sworn lands as an eternal inheritance. The fraud NT Protocols of the Elders of Zion forgery, its theology totally ignores the oath sworn land inheritance together with the Sinai brit to pursue righteous judicial courtroom justice with has the Torah Constitutional mandate of “Legislative [statute law] Review”. Therefore, it seems to me that the Order of progression follows that the Written Constitution mandates the Sanhedrin Federal common law courts. The Book of דברים having the 2nd name of משנה תורה which means “Common Law”.

א”ר אבא בר כהנא התורה קדמה לכסא הכבוד שנאמר (משלי ח) ה’ קנני ראשית דרכו וגו’. קודם לאותו שכתוב בו (תהלים לג) נכון כסאך מאז. ר’ הוגא ור’ ירמיה בשם רבי שמואל בר ר’ יצחק אמרו מחשבתן של ישראל קדמה לכל דבר. This closing statement addresses a key issue. Once Yosef Karo published his statute law halachic code, this effectively sealed the perversion of the Rambam Civil War. Wherein the מחשבתן של ישראל switched from remembering the oath sworn to the Avot concerning the land and its judicial justice obligations to defining עבודת ה’ לאמונה בשלחן ארוך – religious ritual observances replace the pursuit of judicial justice as faith.

A possible בנין אב for ירמיה א:ד-י, specifically the 10 p’suk, ירמיה ב:כט-ג:י. The first exile came as a direct result of avoda zara. Yet Jews today declare, as if they were Xtians or Muslims, there is only one God! Avoda zara theology all about personal belief in this that or some other God. Following the 10 plagues, the splitting of the Sea of Reeds and the revelation of the Torah at Sinai and Horev, these events witnessed rather than believed because some authority said so. Avoda zara creates cults of personality placed upon pedestals.

The brit faith spins around the central axis of inheriting the lands of Canaan as an eternal inheritance of the Chosen Cohen people. Shall Israel conquer Canaan and rule it like Par’o ruled Egypt or the kings of Canaan ruled through theft, sexual pollution, physical violence & oppressive brutality; specifically expressed through judicial bribery when the victims turned to the courts for restitution of damages inflicted. Shall Israel conquer Canaan and rule this land in the manner of Xtian and Muslim crush and despise minority populations, which compare to low hanging fruits easily plucked. The 2nd paragraph of the kre’a shma outright rejects Xtian and Muslim avoda zara – judicial oppression.

Straight judicial justice shares nothing in common with buying a beautiful dress for ones’ wife and taking her out to dinner. Justice requires t’shuva of remembering the oaths sworn by the Avot wherein HaShem swore a brit alliance that their seed would for ever live as the chosen Cohen people. Justice does not compare to forgetting your wife’s wedding anniversary. Justice requires compensation for actual acts of hatred! Justice requires compensation for actual acts of hatred! Comparable to the blood libel and ghetto gulag or ‘inferior race’ slanders which lead to the gates of the Nazi death camps – acts of absolute hatred and contempt – acts of absolute hatred and contempt.

דברים יד:כב-כז This sugya addresses מעשר שני and acquiring what your heart desires to eat and wear within the City of the Great Sanhedrin Court. This tohor time-oriented commandment creates מלאכים שנברא בקידושה of the Av tohor mitzvot. Israel dwells within the land with security and contentment.

The creation of Adam compares to the precedent of כוי in the closing opening sugya of קידושין. The Torah refers to Adam as האדם לנפש חיה. As the כוי has qualities of both domestic and wild animals so too Man has a Yatzir driven by tohor vs tuma middot spirits. This Human Nature does not qualify as “Sin”. The NT Protocols of the Elders of Zion fraud, imposed a guilt trip which caused Russian peasants to hate and despise Jews. The false notion that Man Kind needs redemption form “Sin”, millennia has cursed Humanity. Slander does not determine the guilt of a man. Only the courts of common law – they rule and distinguish between the righteous and wicked among the Jewish people; emotionally defined as the flow of divine Oral Torah middot; understanding the emotional extremes seen through the lenses of the Yatzir HaTov vs. the Yatzir HaRaw spirits which rule the Human heart/mind relationship.

When a person behaves “Coy” – they seek to deceive others through deceptions like false modesty etc. Bipolar Disorder also known as Manic Depression – opposite pairs of Keter/Malchut of the Sefirot within the framework of the Zohar kabbalah. This Dr. Jekel Mr. Hyde dichotomy defines the eternal struggle between the opposing tohor/tuma spirits which drive the Yatzirot within the bnai brit heart. Its this eternal struggle between conflicting middot which religions of avoda zara confuse with God vs. Satan primitive and barbaric superstitions. Torah wisdom requires that students of Torah learn and discern the distinctions which separate one tohor middah from another. The middah of רב חסד for example – best defined through the Aramaic mystic term מאי נפקא מינא ובעברית תמיד מעשה בראשית.

Hence the middah of רחום stands upon the precedents of genocide commandment: war against the peoples of Canaan, the eternal war against Amalek, the judicial death sentence imposed upon the stubborn rebellious minor son, and blessings vs. curses ie ruling the land with judicial justice vs. enduring g’lut Goyim judicial oppression. The spirit of mercy breathes within the Yatzir Ha’Tov when Sanhedrin justices prioritize the blessing of Israel ruling the land with justice by not assimilating or copying the customs and cultures of Goyim populations and/or civilizations which reject the revelation of the Torah at Sinai. The 2nd Sinai commandment quite clear – Jewish avoda zara results in g’lut from our oath brit homelands. Just that simple, no fancy dance’n.

Monotheism not only violates the 2nd Sinai commandment, but it ignores the 10 plagues of Egypt concluded by the splitting of the Sea of Reeds — all of which judged the Gods of Egypt. The brit cut at Gilgal by the prophet Yehoshua prior to conquering 33 Canaanite kingdoms, that HaShem would judge the Gods of Canaan like as did HaShem judge the Gods of Egypt.

“”You Don’t beat a strong enemy by being stronger. You beat him by making him think incorrectly.”” Staff Sergeant Thomas Callahan

The decision made by the Rambam, and virtually all the Reshonim rabbis made famous through the false reference “the Golden Age of Spain”, almost all of these Reshonim rabbis thoroughly assimilated to Ancient Greek philosophy & deductive syllogism logic.

Abraham Ibn Ezra (c. 1089–1167), remains a towering figure in Spanish Reshonim scholarship of the Chumash and Talmud. A prominent Reshonim scholar, poet, and philosopher born in Spain. His son, Joseph Ibn Ezra, converted to Islam. This conversion quite common during that period of mass Jewish assimilation and intermarriage. Various factors, including economic, social, and political pressures, often influenced such decisions.

But by far the most damning influence upon Spanish Reshonim Jewry: the Muslim re-discovery of the concealed ancient Greek texts which produced a Jewish Civil War during the Syrian Greek Seleucid dynasty. During Ibn Ezra’s time, many Jews lived under Islamic rule, Islam reached the pinnacle of their empires’ cultural and social development. Islam dominated all fields of intellectual research. Their societal dynamics produced a culturally vibrant civilization which cast Europe as barbarian cave dwelling Neanderthals by comparison. The conversion of Ezra’s son exposed a complex emotional issue not only for Ibn Ezra, (challenging his beliefs, values, and the cultural identity he championed in his writings), but the Reshonim of Spain cast a light which casts the great Gaonim schools in Iraq into their shadows.

Following the death of Alexander the Great in the 4th century BCE, founded by Seleucus I Nicator, one of Alexander’s generals. The Greek Syrian empire encompassed a vast region stretching from modern-day Turkey and Greece in the northwest to parts of Persia and Pakistan in the east. This Greek dynasty, known for its blend of Greek and Eastern cultures; it promoted Hellenization in the regions it governed, encouraging the spread of Greek language, art, philosophy, and politics. The sycophant assimilated Tzeddukim sought to convert Jerusalem into a Greek City State. These Jewish traitors sought to replace the kabbalah explanation of the 13 tohor middot Oral Torah revelation at Horev made through rabbi Akiva’s פרדס inductive reasoning logic format with the deductive syllogism logic of Plato and Aristotle.

The Syrian Greeks relied upon sycophant assimilated Tzeddukim – who rejected the revelation of the Oral Torah at Horev, and how much more so the kabbalah taught by rabbis Akiva, Yishmael, and Yossi Ha’Gallee; the Tzeddukim, and later Karaim assimilated Jews, the latter who at their height, fully half of all g’lut Jewry accepted and embraced their literal reading of the T’NaCH Primary sources; which view the T’NaCH as religious texts, rather than the P’rushim – who prioritized the Oral Torah as judicial common law courtroom justice.

Hanukkah marks the Jewish Civil War which pitted the assimilated Tzeddukim house of Aaron Cohonim against the P’rushim, who cut a political alliance with the Maccabees. The latter house of Aaron family, lead by Yechuda Maccabee, who died in the war – which defeated the Syrian Greek empire. And resulted in the birth to the Hasmonean Kingdom – 140 to 63 BCE. The 3rd Jewish kingdom prior to the birth of Muhammad and the Islamic movement.

The Muslim conquest of Spain in around 900CE, with mass publication of the lost Ancient Greek thoughts which do dominated the cultural life of the Maccabbees and the Hasmonean kingdom, once again ripped off the bandages of that Tzeddukim/P’rushim Civil War and exposed the Karaite/Rabbinic Civil War of the early Middle Ages. Publication of the Rambam’s Yad, for many Jews torn between the opposing doctrines taught by the Karaim vs. the Rabbis, this halachic code served as a Middle Ground compromise which effectively terminated the influence on a mass scale of the Karaim anti Talmudic theologies. The Rambam actually wrote that with his code, Jews no longer needed to consult with the Talmud!!!

Understanding how Chag Hanukkah a mitzva דאורייתא

Shabbat a זימן גרמא מצוה.

All time-oriented commandments require making a fundamental הבדלה which separates Av time-oriented commandments which require כוונה from toldot קום ועשה ושב ולא תעשה מצוות שלא צריך כוונה. להבדיל בין מלאכה מן עבודה

Am a yid attempting t’shuva after coming to Israel in 1991. Rejected the Rambam’s Sefer Ha’Mitzvot in favor of the B’HaG vision of Torah commandments. For a time-oriented commandment example: tefillah; Rambam’s introduction rejects the B’HaG’s order of mitzvot. Let’s focus upon his 5th positive commandment – tefillah. The B’HaG learns the opening Mishna of ברכות – that קריא שמע תפילה דאורייתא. The Rambam, based upon the criticism made by the RambaN, ruled that tefillah Shemone Esrei דאורייתא.

A fundamental error on par with his error concerning forced קידושין על ידי ביאה with a young minor child who lacks the mental maturity to understand the “k’vanna” of the time oriented mitzva of קידושין. This fundamental flaw in the Sefer Ha’Mitzvot which divides the תרי”ג מצוות into positive & negative commandments and ignores Av tohor time-oriented commandments an error that makes his scholarship totally treif. On par with his perversion of 4 part inductive logic פרדס – the kabbalah of rabbi Akiva, Yishmael, and Yossi Yossi Galili. Assimilated Rambam relied upon the 3 part deductive syllogism logic of Plato and Aristotle; Rambam blew out the lights of Hanukkah and caused the Jewish people a tragic ירידות הדורות, Israel forgot the Oral Torah as the Hanukkah blessing in the bencher testifies.

His statute law code utterly worthless when learning the Gemara. The example of the opening sugya of קידושין brings the common law precedents of etrog and כוי. To understand the limitations of the 3 ways a baal acquires a woman as a wife which do not apply to a young girl due to her lack of maturity – similar to etrog. Rambam’s statute law (assimilated to Roman statute law which organized law into categories), none of the super commentaries starting with the כסף משנה/Karo caught his fundamental error.

Talmudic common law (court-room judicial law) brings precedents (בניני אבות) which re-interpret (משנה תורה-common law) the intent of the language of the Mishna based upon a completely different perspective. Like the Front/Top\Side views of a blue-print permits the קבלן to construct a 3 dimensional building from a 2 dimensional blue-print. The Rambam erred when he ruled that ביאה achieves קידושין even in a young child who lacks the mental maturity to understand how a man who rapes her acquires her as his wife.

In short the halachic rulings made by this assimilated Jew utterly treif. In 1232 the Rabbis of Paris/Baali Tosafot agreed with the court of Rabbeinu Yonah in Spain and placed the ban of נידוי upon the Rambam. 10 years later the king of France together with the Pope decreed the burning of the Talmud in France. Rabbeinu Yona duplicated the error wherein the two warring brothers, Aristobulus II and Hyrcanus II, invited Roman general Pompey into the walls of Jerusalem to resolve their dynastic dispute. The Hasmonean kingdom fell without even a whimper. What a disgrace.

Unlike the Tzeddukim who lost the Hannukah Civil War, Karaite Rambam won the identical Civil War wherein Jews forgot the Oral Torah פרדס logic system; the Talmud compares to the warp\weft of a loom – halacha/aggada. דרוש ופשט affixed to the Aggada which makes a drosh onto T’NaCH prophetic mussar (T’NaCH like the Talmud a common law legalism); רמז וסוד weave prophetic mussar “p’shat” determining the k’vanna of halachic mitzvot. The B’HaG rules that raising mitzvot to Av tohor time-oriented commandments makes these rabbinic mitzvot into דאורייתא commandments.

This sh’itta of learning “acquired” from Rav Aaron Nemuraskii a talmid of rabbi Yosef Shalom Elyashiv. Rabbi Nemuraskii did not teach this sh’itta of learning to his sons because he feared they would suffer isolation and disgrace. Rabbi Elyashiv did not teach this sh’itta to his sons Moshe and Binyamin, both of whom danced at my wedding, I suspect for the same exact reason. As a person attempting to remember the ways of my forefathers ie t’shuva, the risk of isolation and disgrace much more far removed.

Hanukkah clearly a post Torah rabbinic commandment. That’s if a person “shoe boxes” Torah commandments into Moshe commandments and post Moshe commandments as the Rambam did. This latter רשע totally assimilated like the Karaim and before them the Tzeddukim; all these religious sects or leaders believed and embraced as the Primary basis of their faith absolute trust and acceptance of ancient Greek Philosophy over the secondary Torah revelation at Sinai and Horev. The Rambam no different from those earlier/contemporary Jewish cults and/or sects who deny the Oral Torah revelation at Horev. Obviously this includes the writers of the New Testament.

Rabbi Akiva taught a kabbalah touching the Oral Torah revelation at Horev which defines it as a rational inductive reasoning logic system. Its known as the פרדס four part inductive comparison logic which measures Case/Rule cases to other previous judicial Case\Rule cases – precedents — בניני אבות. Judicial common law establishes law through courtroom rulings rather than cult of personality authority figures or legislative law. One of the central meanings of משנה תורה – Legislative Review.

The scholar known as the B’HaG, the last generation of the Talmudic scholars which preceded the Reshonim talmudic scholars. Gaonim 600 to 950CE. Reshonim 951- 1450 CE. The Rambam published his Yad Chazakah statute law halachic code in about 1185. In context, the Rabbeinu Tam – the leader of the common law Baali Tosafot French school of Talmudic scholarship – he died prior to the Rambam publishing his assimilated abomination code of halachic statute law.

The Book known as Sefer Ha’Mitzvot the Rambam wrote as an introduction to his puke Yad narishkeit. In that book he classified the 613 Torah commandments limited strictly to the language of the Written Torah; akin to how Orthodox Xtians interpret the Creation story of sefer בראשית. The Rambam rejected the kabbalah of rabbi Akiva’s 4 part פרדס inductive logic format in favor of Plato and Aristotles 3 part syllogism deductive logic philosophy.

The B’HaG preceded the Rambam by about 3 generations. As one of the last of the Gaonic school of Talmudic scholarship in Iraq, he too introduced his common law halachic codification הלכות גדולות, by first addressing Torah commandments. The B’HaG greatly influenced, even dominated the early Reshon – the Rif – and how he organized his common law halachic code. The Baali Tosafot approved of the court of Rabbeinu Yonah’s ban of נידוי upon this early Spinoza Rambam; in 1232 the rabbis in Paris place the ban of נידוי upon the Rambam. The Rif, two generations before the Rambam published his Greek/Roman statute law halachic perversion.

The B’HaG’s “sefer Ha’Mitzvot” unlike the assimilated puke Rambam’s travesty codification of the so called 613 Torah commandments, which froze these commandments into, so to speak, an ice tray having two rows: positive and negative commandments. The Rambam failed to grasp the Av priority of tohor time-oriented Torah commandments!

The B’HaG understood that if a T’NaCH\Talmudic scholar possessed the wisdom to elevate secondary commandments which do not require k’vanna to Av tohor time-oriented commandments which absolutely without exception require prophetic mussar as the k’vanna; then this special type of Av commandments possessed the power to make an aliya, to raise rabbinic commandments out of the din of g’lut, unto Torah commandments observed in ארץ ישראל in all future generation redeemed from the Torah curse of g’lut. This the “substance” rather than the “form” of Torah commandment observance has the power to raise rabbinic mitzvot unto Torah commandments.

The Rambam puke – being a totally assimilated Jew clung to Greek philosophy rather than a scholars of the kabbalah of rabbis Akiva, Yishmael, Yossi Ha’Gallilee – the great Tannaim (scholars who preceded Rabbi Yechuda’s codification of Great Sanhedrin judicial rulings known as the Mishna). This “rabbi” who betrayed the substance of Rabbinic Judaism – teachers of the Oral Torah revelation at Horev, who accepted the yoke of the kingdom of Heaven from the P’rushim – the Rambam’s complete and totally treif learning compares to the New Testament abomination.

In conclusion: All time-oriented mitzvot are Av tohor commandments. Av mitzvot require כוונה, and the כוונה defined by prophetic mussar, not by the mechanistic performance of the act. Toldot mitzvot (קום ועשה / שב ואל תעשה without kavanah) rely on the Av-mitzvah to give them meaning by functioning as precedents within the language of the Written Torah.

An example of elevating rabbinic to Torah commandments: Torah allows Sanhedrin to determine months — a human action becomes the Torah’s time. If a rabbinic commandment is aligned with an Av time-oriented mitzvah and framed through prophetic mussar, it ascends from din derabbanan to din d’oraita.

The Rambam’s code, which freezes Sinai into a dead text divorced from the living Sanhedrin. Chanukkah as a Torah commandment categorically rejects Hellenistic assimilation. The establishment of both Chag Purim and Chanukkah – an act of Sanhedrin court authority. Once Ḥanukkah attaches itself to the Av-mitzvah of Hoda’ah on national geulah, its status automatically becomes דאורייתא — not because its lights – ancient, but because its kavanah dedicates a Jew to only interpret the Written Torah through פרדס Av-tohor time-oriented commandments.

The Oral Torah functions as a common-law constitutional system (פרדס), NOT some Greek statute. A Torah obligation national oath brit commitment to pursue judicial justice within the borders of our Homeland, to make fair restitution of damages inflicted upon other. The substance and reason of the first Sinai commandment.

My daughter has Cystic Fibrosis. She’s 27. We have a tw…

My daughter has Cystic Fibrosis. She’s 27. We have a two meter deep indoor pool. Have taken a thin hose attached to a weight. The pool has steps down to a depth of two meters. Have got to to blow one hundred breaths before descending to the next step. Increasing the depth requires greater lung pressure and diaphragm exertions.

She’s competitive the pool has 8 steps before reaching the bottom. She’s holding on the 2nd step whereas I have reached and started the 7th step. This breathing through depth caused me to realize the weakness of my muscles in my back.

סוף סוגיה א קידושין: משנה תורה

The opening sugya of each and every mesechta of the Talmud compares to the first ברכה in the Shemone Esrei; only this ברכה employs the שם ומלכות requirement k’vanna אלהי אברהם אלהי יצחק ואלהי יעקב. Impossible to translate שם ומלכות with a טיפש פשט literal translation. ברכת כהנים, קריא שמע, תפילה, וקדיש all av ברכות lack the literal שם ומלכות expressed through rabbinic ברכות which start with the classic opening of swearing a Torah oath: ברוך אתה ה’ אלהינו מלך עולם.

The wisdom of שם ומלכות the fundamental difference between מלאכה from עבודה, based upon the first commandment of Sinai – the greatest commandment in the entire Torah: אנכי ה’ אלהיך אשר הוצאתיך מארץ מצרים מבית עבדים. Israel in g’lut of Egypt (לאו דוקא) all lands outside of the brit oath sworn lands amount to g’lut. Hence the first commandment only applicable to Jews who live and rule our oath brit homelands. Jews in g’lut remain in “Egypt” and therefore the first Sinai commandment does not apply to them.

The revelation of the Torah at Sinai makes a clear הבדלה through the משל\נמשל metaphor of the Mishkan, as expressed through the Book of שמות. G’lut slaves forced to live their lives drudging through the cursed Earth of working/עבודה making a living off the sweat of their brow. The revelation of the Torah at Sinai introduces, specifically through the mitzva of Shabbat, & the construction of the vessels of the Mishkan a “wisdom” form of work known as מלאכה. Therefore all mesechtot of the Sha’s Talmud prioritize the need to differentiate cursed g’lut עבודה from blessed wisdom מלאכה. Both Goyim and Joys struggle to marry and raise children. But only the latter elevate this basic fundamental task unto a blessed מלאכה which causes the first born chosen Cohen people to live from generation to generation dedicated to the מלאכה of elevating קום ועשה ושב ולא תעשה מצוות שלא צריך כוונה לטהר זימן גרמא מצוות שנזקוק כוונה.

What separates or רב חסד\מאי נפקא מינא the verb נזקוק from the verb צריך? Specifically in the matter of קידושין, a Man marries a woman in order to give birth to the next generations of the Chosen Cohen People. נזקוק “We will need”; צריך “Need” or “necessary”. נזקוק Future tense, first-person plural; צריך Infinitive form. נזקוק Used when referring to a specific future need or requirement – known as O’lam Ha’bah. צריך Generally indicates necessity, often used in various contexts. נזקוק Implies a planned or anticipated need; צריך More immediate or general need.

Why do טהר זימן גרמא מצוות נזקוק כוונה? Whereas קום ועשה ושב ולא תעשה מצוות לא צריך כוונה? The former a wisdom מלאכה, whereas the latter, like doing mitzvot because the Shulkan Aruch says so neither a wisdom nor a מלאכה. Hence this type of Torah observance known as עבודת השם. People can do mitzvot by rote, or by the numbers, simply out of habit and mindless tradition. The difference between these two critically different verbs … the difference between ruling the oath sworn lands with righteous judicial justice imposing courts together with prophet police enforcers from religiously observing mitzvot in what ever land a Jew happens to reside therein.

זימן גרמא מצוות נברא מלאכים תולדות מצוות לא נברא מלאכים. Its this fundamental distinction which permits the Jews living in ארץ ישראל to either defeat our enemies in any and all wars or fall before the swords of our hated enemies and go into g’lut. The מלאכה of the study of T’NaCH and Talmudic common law spins continuously around this Central axis…everything else simply commentary. Elevating stam mitzvot unto tohor time oriented Av Torah commandments … herein defines the essence of the revelation of the Torah at Sinai in a single sentence.

The Bullwinkle characters, otherwise known as the Reshonim, they lacked this essential clarity of what defines all T’NaCH and Talmud scholarship. Why? Because cursed g’lut Jews cannot do mitzvot לשמה.
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הא קמשמע לן דאתרוג כירק מה ירק דרכו ליגדל על כל מים ובשעת לקיטתו עישורו, אף אתרוג דרכו ליגדל על כל מים ובשעת לקיטתו עישורו. והא דתנן כוי יש בו דרכים שוה לחיה וש דרכים שוה לבהמה
In terms of kashrut a כוי, qualifies as a tumah animal. The כוי can symbolize certain qualities or behaviors that need to be understood when applying moral or ethical teachings in Jewish law. The Talmud often presents specific cases where the status of the כוי comes into play, including questions of ownership, tithing, and other relational dynamics with humans. The subject of קידושין addresses the subject of “ownership” through the acquisition of the Nefesh O’lam Ha’Bah of the woman’s soul, specifically title to the children born into the future through this marital union.
ויש בו דרכים שאינו שוה לא לחיה ולא לבהמה. ניתני דברים ותו הא דתנן זו אחת מן הדרכים ששוו גיטי נשים לשחרורי עבדים ניתני דברים אלא כל היכא דאיכא פלוגתא תני דרכים וכל היכא דליכא פלוגתא תני דברים דיקא נמי דקתני סיפא ר”א אומר אתרוד שוה לאילן כל דבר ש”מ.
The 8th middah אמת understood under the heading of דרכים as opposed to דברים! Goyim by stark contrast employ truth as if no dispute exists. That truth stands as irrefutable. The culture and customs of the Jewish people reject this definition of “truth” as utter arrogance and hypocrisy and if power determines truth. The schism with splits and divides all the many and diverse divisions of both Xtianity and Islam centers upon who controls the monopoly of religious belief and practice.

As an Israeli living in the Jewish state clearly my opinion takes a rather dim view of the Bullwinkle Reshonim scholarship upon both the T’NaCH, Talmud, Midrashim, and Siddur. The עשרת הדברות serves as a clear example. The Talmud understands that Israel only accepted the First TWO Sinai Commandments before we demanded that Moshe receive the rest of the Torah; the repetition of the “Xtian” ten commandments, in the Book of דברים, serve as “Mishna” precedents to understand the Torah commandment, to remember the deliverance from Egyptian exile – contained within the first Sinai commandment and the קריא שמע acceptance of the yoke of the kingdom of heaven; meaning the obligation to do tohor time-oriented commandments to תמיד מעשה בראשית created the chosen Cohen people יש מאין through the wisdom of מלאכה.

The so called 10 commandments serve as a בנין אב to remember how HaShem judged the Gods of Egypt through the 10 plagues – to forever discern g’lut from ruling the oath sworn lands of Canaan with righteous judicial lateral court common ‘legislative review’ law. The first two Torah commandments contain the whole of the Torah revelation at Sinai and Horev! All the rest of the Torah commandments and Talmudic Halachot function merely as commentaries.

Rav Ashi and Rav Ravina, they sealed the Sha’s Bavli; Rabbis Yohanan, Abbahu, and Hiyya sealed the Yerushalmi Talmud. G’lut Jewry has since placed the Bullwinkle Reshonim upon a pedestal and made them into cults of personality. But the wisdom of our sages accomplished a מלאכה, by sealing the T’NaCH, Talmud, and Siddur they “sealed” an identical masoret to all generations of the Jewish people. Rashi thereafter learned in his commentary to the Talmud that post sealing of the Sha’s Jews need only employ the קל וחומר the last middah of rabbi Yishmael’s 13 middot. Meaning that this one rule permits employment of all the middot of rabbi Yishmael, to learn precedents from one Gemara compared to other mesechtot of the Sha’s. Sealing the Sha’s gave all down stream generations of Israel an identical masoret. The secondary Reshonim commentaries do not in any way resemble the sealed masoret established by the Framers of the Talmud.

תוס. דף ב: אתרוג שוה לאילן בג’ דרכים. פי’ בקונטרס לערלה ולרבעי ולשביעית דלענין שביעית הולכין בפירותיו אחר חנטה כאילן ולא בתר לקיטה כירק. וא”ת השתא משמע דרבעי נוהג באתרוג א”כ קשה מהכא למ”ד תני כרס רבעי בריש כיצד מברכין (ברכות דף לה.) דמשמע דאין רבעי נוהג בשאר אילנות. וי”ל דה”ק כרם רבעי כל היכא דמצי למתני דהיכא דל”מ למתני לא פליגי עליה דלא פליגי התם לומר שלא יסבור שום תנא נטע רבעי דשמא בר מההיא דאתרוג איכא פלוגתא דתנאי בהדיא בשום מקום ולא נחלקו אלא לסתום המשניות דסוף מס’ מעשר שני ובשאר דוכתין אי כמאן דסבר (ברכות דף לה.) נטע רבעי אי כמאן דסבר (שם) כרס רבעי לידע כמאן הלכתא וי”מ דאפי’ מאן דתני כרס רבעי מודה בשאר אילנות דמדרבנן נוהג והכא מדרבנן קאמר ויש לנו נפקיתא בדבר דאי פלידי דמאן דתני דכרס רבעי דוקא אבל בנטע אין רבעי כלל אפילו מדרבנן ואמרו (שבת דף קלט.) כל המיקל בארץ הלכה כמותו בחוצה לארץ וא”כ עכשיו בחו”ל אין דין רבעי נוהג באילנות ואי מדרבנן כ”ע מודו דנוהג בשאר אילנות ה”ה בחו”ל דרבעי נוהג מדרבנן ומה שפי’ בקונטרס לשביעית אזלינן בתר חנטה כאילן ולא בתר לקיטה כירק משמע מתוך פירושו דבירק אזלינן בתר לקיטה לענין שביעית ולא דק דבמס’ שביעית (פ”ט מ”א) תנן כל הספיחים מותרין חוץ מספיחי כרוב והקשה רבינו נסים דבפרק מקום שנהגו (פסחים דף נא:) תני איפכא ותרץ דבההיא דמס’ שביעית דקתני כל הספיחים מותרין מיירי בספיחים של ערב שביעית שנכנסו בשביעית דכיון שגדלו רובן בששית הם כשל ששית ומותרין אף לסחורה חוץ מזפיחי כרוב שהם אסורין לדחורה כדין שביעית או אחר הביעור לאכילה כדמפרשינן בירודלמי דכל ירק אתה יכול לעמוד עליו בין חדש בין ישן אבל ספיחי כרוב שדרכו לגדל אמהות אמהות ויש עלין שהם גדלים בשביעית ושמא יקח מן העלין שהן אסורין ויאמר מן האמהות לקחתי וההוא דמקום שנהגו (שם) דקתני כל הספיחים אסורים מיירי בספיחים שגדלו בשביעית ואליבא דרבי עקיבא דדריש וכי מאחר שלא נזרע מהיכן אוספין אלא לימד על הספיחים שהן אסורים אפילו לאכילה וכ”ש לסחורה וסבר דספיחים אסורין בשביעית מדאורייתא ואפילו קודם זמן הביעור וכשיצאו למוצאי שביעית אסור מדרבנן בכדי שיעשו כיוצא בהן וקסבר כל שאר ספיחים אסורים במוצאי שביעית אבל ספיחי כרוב שאין כיוצא בהן בירקות השדה לא גזריני בהם משום שאר ספיחים דהא מינכרא מילתא ומה שגידל אמהות הרי היא של שביעכית ואסור ומה שלא הגיע הרי הוא של מוצאי שביעית ושרי ומאן דחוי לגבר אינש דאכל ספיחי כרוב למוצאי שביעת לא אתי למיכל שאר ספיחים דהא שאני משאר ספיחים ולא גזרינן היתירא משום איסורא מ”מ ש”מ דלא אזלינן כלל בירק בתר לקיטה אלא בתר וב גידולים מדשרי ספיחי ששית שנכנסו לשביעית וי”ל דנהי דההיא דלא אזלינן בתר לקיטה מ”מ בתר חנטה נמי לא אזלינן אלא הגדל באיסור אסור בהיתר מותר מה שאין כן באתרוג ושאר אילן דאזלינן לגמרי בתר חנטה דאם חנט באיסור אפי’ מה שגדל בהיתר אח”כ אסור והשתא לשביעית שוה לאילן דאי הוה כירק הוה אזלינן תבר רוב גידול

A minor girl lacks the maturity to give her consent to קידושין acquisition, be it through כסף שטר או ביאה. Because she lacks the required mental maturity to give her consent, therefore none of these three ways – accomplishes the mitzva of קידושין. The Tosafot commentary emphasizes the importance of understanding the dynamics of learning common law precedents, to ensure that interpretations of how this etrog precedent בנין אב applies to the Case of קידושין. Specifically to the Case of a minor girl. The distinct acquisition methods (money, document, cohabitation) reflect appropriate legal qualifications, based upon certain implied basic limitations based upon age and maturity. A contract must follow and obey its pre-conditions wherein the signing parties to the contract stipulate their agreement.

Let’s now contrast Boris Badenov and Natasha Fatale and their tits on a boar hog narishkeit puke commentaries which perverted Talmudic common law unto assimilated Roman statute law noise.

הלכות נזירות פ”ב:י.
היו מהלכין בדרך וראו את הכוי מרחוק ואמר אחד מהם הריני נזיר שזה חיה. ואמר אחר הריני נזיר שזה בהמה. ואמר אחר הריני נזיר שאין זה חיה. וטמא טחא הריני נזיר שאין זה בהמה. ואמר אחר הריני נזיר שאין זה לא חיה ולא בהמה. ואמר אחר הריני נזיר שזה בהמה וחיה הרי כולם נזירים. מפני שהכוי יש בו דרכים שוה בהן לחיה ויש בו דרכים שוה בהן לבהמה. ויש בו דרכים שוה לחיה ולבהמה ויש בו דרכים שאינו שוה לא לבהמה ולא לחיה. והוא הדין אם ראו אנדרוגינוס ונחלקו בו אם הוא איש או אשה ונדרו על דרך שנדרו אלו בכוי הרי כוךם נזירים. שהאנדרוגינוס יש בו דרכים שוה בהן לאיש. ודרכים שוה בהן לאשה. ודרכים שאינו שוה בהן לא לאיש ולא לאשה. ודרכים שהן שוין לאיש ולאשה.

כסף משנה — היו מהלכים בדרך וראו את הכוי מרחוק וכו’. משנה שם. מ”ש וה”ה אם ראו אנדרוגינוס וכו’. בתוספתא פ”ג

Neither this nor that provides any understanding of how the precedent of כוי serves to amplify how to correctly understand how a young girl compares or differs from a mature adult young woman! None of the assimilated statute legalist book lickers contribute squat to how the Case of כוי directly applies to the opening words of the Av Mishna of קידושין. The issue at hand has nothing what so ever to do with נזיר. Worthy trees cut down for this utter total noise narishkeit! Centuries of scholars and not one of them asked what נזיר has to do with a minor girl vs a mature young woman on the issue of קידושין.

Boris Badenov and Natasha Fatale and all the Snidely Whiplash brown nose bootlickers who worship their Reshon placed upon a pie in the sky ירידות הדורות pedestal – their scholarship all Av tuma tits on a boar hog treif tuma garbage.

At 66, have discovered my back muscles have atrophied. H…

At 66, have discovered my back muscles have atrophied. Have spent the day stretching my back with success.

Discerning Classic Av tuma avoda zara

Eisengesis vs. Exegesis

Exegesis, a disciplined approach focused on extracting meaning from a text through careful analysis through Oral Torah פרדס inductive reasoning. Eisengesis, on the other hand, replaces the kabbalah of פרדס inductive logic, as taught by rabbis Akiva, Yishmael, and Yosse HaGal with Plato\Aristotle 3-part syllogism deductive logic. Exegesis scholarship includes looking at cultural, historical, and linguistic contexts to uncover what the author intended to convey. Meaning, learning the T’NaCH texts viewed from the perspectives of Jewish culture, customs, and accepted practices – called minhagim. Exegesis schlarship simply crucial in Torah Constitutional studies. It promotes deeper, more accurate understandings of exactly how the Jewish people understand and interpret sacred texts.

Examples of Eisengesis: The Nicene Council which introduced with the power of established church dogma the creed of Trinity belief as “the mystery of Monotheism”, Illustrates the process of interpreting a text, specifically how the New Testament interprets the Hebrew T’NaCH, based on the interpreter’s own biases and preconceptions. Perspective: Subjective; the writings of Paul his subjective beliefs and clear ideologies. A sample of Paul’s skewed eisengesis, his declaration that circumcision ceased being a mitzva from the Torah. His declaration of JeZeus as the son of God; his substitute theology which prioritized “original sin of Adam” and replaced the Universal theme of the Torah of blessing/curse – life/death = g’lut\exile. Paul’s eisengesis requires the resurrection of JeZeus to atone for Adam’s original sin.

Approach: Reads into the text and imposes meanings that may not be supported by the text itself. Torah a Case/Law common law system. Paul’s unilateral declaration that “Goyim are not under the Law”. Paul’s unilateral declaration that “Goyim are not under the Law”; an absurd declaration because Goyim universally rejected the revelation of the Torah at Sinai. Therefore of course ‘Goyim not under the Law’? So why make this obvious declaration when Goyim never accepted Torah common law. Answer: Paul substituted the dominant Roman statute law for Jewish common law. Goyim only knew Statute law. Therefore they simply and falsely assumed that “not under the law” referred to the statute law with which they were intimately familiar.

This distinction highlights how cultural and legal backgrounds shape understanding of T’NaCH Constitutional texts understood as biblical religious texts. The conversion from Jewish common law to Roman statute law reflects the complexities in early Christian thought regarding “the Law”; it implies that belief in JeZeus grafted them into the Chosen Cohen People. An utterly false idea. Paul rejected keeping the commandments; circumcision, kashrut, tohor & tuma etc. These key central concepts of T’NaCH Constitutional common law became totally alien to Xtian beliefs and their Av tuma avoda zarah religion.

In particular, the propaganda of Paul completely subsumed and ignored the key Torah theme that HaShem brought Israel out of Egyptian slavery to bring them in to conquer the lands of Canaan as sworn unto the Avot as the eternal Cohen people inheritance lands. This substitute theology post the JeZeus false messiah theology impacted Goyim to prioritize being saved by the blood of the lamb rather than conquer and rule the oath sworn lands with righteous judicial common law justice which dedicates to make fair restitution of damages. The First commandment of Sinai the New Testament totally negates. Goyim by definition live in lands outside of Israel. Whereas Moshe brought Israel out of Egypt to rule Canaan.

Outcome. The introduction of the “New Testament” imposed an immediate void upon the Hebrew T’NaCH, now labeled as “Old Testament”. That Xtian religion share more in common with Muslim strict Monotheism than the T’NaCH local God linked directly to the oath sworn lands; the God of the chosen Cohen People. The NT totally obliviates the concept of the chosen Cohen People, replaced by believers in JeZeus being saved from burning for eternity in Hell. The T’NaCH concept of “the devil” metaphor (משל\נמשל) inference דיוק logic of reading T’NaCH texts refers to the Yatzir Ha’Raw within the heart. Not to some imaginary king of Demons who got expelled from Heaven following a failed rebellion against God.

Applications: Blood libels, ghetto gulag imprisonment for 3 Centuries duration till the French revolutionaries & Napoleon expelled the Catholic church from its co-rulership of the French monarchy; the American revolution separated Church from State. Church dogmatism declared Jews as cursed and the spawn of the devil; condemned to walk the face of the earth as despised refugees. This theological narishkeit culminated in the Shoah where Nietzsche declared prior to WWII that God was dead.

The Reformation did not liberate Europe from the Church; it exported the Church’s theological hatred and intolerance into multiple competing sects which promoted Supersessionism, Demonization of Jews, Replacement theology, and Sanctification of violence for ideological purity.

Calvin’s Letter to Bullinger, About Luther, on 25 November 1544

In a letter to Bullinger, dated November 25, 1544, he adjured him to treat the great man, meaning Luther, with respect. A lot of good that letter had! Both Calvin and Luther together with the Poop of Rome all directly contributed to the 30 year war blood bath. The theological absolutism of Xtianity became the political absolutism of the modern European nation-state.

The Thirty Years’ War (1618-1648), a political earthquake. This devastating conflict in Europe, involving numerous states and religious factions. Indeed, the theological and political tensions fostered by figures like Calvin, Luther, and the Papacy played significant roles in its escalation. The Protestant Reformation, led by Calvin and Luther, splintered Xtianity in Europe. This division created deep-rooted animosities that fueled the 30 years Civil War between Protestant and Catholic states.

Only the WWI and WWII Civil Wars slaughtered such a gross and disgusting blood bath. The Catholic Church, being a central institution during this period, sought to maintain its power against the growing Protestant movements. Actions taken by the Papacy often intensified the conflict. Religious Intolerance branded Europe just like as did Nazi racism. This inherited, perhaps genetic intolerance, perpetuated by leaders across Europe. Proved and validated: scratch a European and find a barbarian; 2023–2024: Europe slanders Israel and enables pogrom mobs on University Campuses while pretending moral authority.

Calvin and Luther contributed to the intense hatred, matched only by the Nazi hatred of Jews! Their legacies directly responsible for the 30 years war where Xtianity as a religion proved itself as worthless tits on a boar hog avoda zarah. UN Hypocrisy as the Direct Inheritance of European Xtian Super-sessionist Ideology. Palestinian Nationalism as a Post-1964 European-Framed Gospel mythology!

Calvin and Luther did play roles in shaping the religious landscape of Europe. The context in which they worked, marked by significant corruption within and across the church Av tuma avoda zarah. Goyim throughout European history – utterly barbaric in their violence. The Crusades stand out as but just one example of this Dead God religion, an expression of the nadir of the barbaric animal soul of European sub-human man. Europe Has No Moral Standing Over Israel.

The violence witnessed in the Thirty Years’ War, the World Wars, and other conflicts certainly reflect a human propensity for brutality, especially when ideologies at stake. The capacity for intolerance and hatred has shadowed many aspects of human history, leading to tragic outcomes. Herzl wrote his “Jewish State” because he argued that Europeans, impossible for them to heal themselves from their anti-Semitism cancer infected minds.

Europeans utterly addicted to ideology in shaping human behavior and societal structures. Honest discourse and acknowledgment of past atrocities immediately flies out the window whenever mob Jew hating protests condemn Jews. The disgrace of Europe during the anti-Jewish Oct 7th massacre by Hamas, Islamic Jihad and UNWRA stands proves that Europeans memory of their past crimes “forgotten” in their Holocaust Denial where the ICC assumes it has jurisdiction over Israel despite Israel’s rejection of the Rome Accords!

The slander accusations which call Israel a genocide state matched only by the violence of Nazi inferior race propaganda that reached a pre-War cracindo during the pogrom “Night of Shattered Glass”. Long-standing struggles with intolerance and hatred define the corrupt European soul. The Thirty Years’ War illustrates how religious divisions, combined with political ambitions, lead to catastrophic violence and suffering, with devastating impacts on civilian populations. The persistent presence of anti-Semitism in European history reflects deep-seated biases that have manifested in various forms of violence and discrimination.

UN accusations of genocide, despite the UNWRA participation in the Oct 7th massacre, never presented by the reactionary propaganda MSM press as accusations – but rather as cold proven facts. This reality proves the mental insanity that Europeans pass down from generation to generation. The Palestinian “Passion Play” over made up imaginary facts. Palestine ceased to exist as a UN protectorate territory the instant Ben Gurion declared Jewish national independence in 1948. Goyim hatred of Jews who defeated Arab Armies – dedicated to throw the Jews into the Sea and fulfill like Jesus did the words of the prophets, the Nazi Shoah across Europe; despite the PLO charter explicitly declaring that only ’48 Israel qualified as “Occupied Territories”, the UN declared post ’67 that Samaria and Gaza as “Occupied Territories”. Yet Goyim mental insanity fails to catch the UN lie.

The empty platitude: An honest and thorough examination of the past is essential for creating a more tolerant future. Tits on a boar hog empty drum noise. Recognizing the role ideologies play in shaping societies and the harm they can cause, this the diseased minds of European governments simply cannot do. Not in the days of Calvin and Luther and not today. The common denominator which ties all European society together … their cold dead religion of Xtianity’s rabid hatred of Jews.

Post WWII Jews say Never Again. Meaning Never Again shall European governments dictate any other “solution” for “the Jewish problem” post Shoah. Israel’s response to UN Resolutions 242, 338, 446, 2334 etc … NEVER AGAIN. The longstanding strains of anti-Semitism in Europe, indeed intertwined with historical events, creating cycles of prejudice that Europeans – without fail – always ignore or minimize every time that mobs rage across European cities. This persistent hatred has roots in religious, economic, and social contexts. UN accusations and resolutions reflect broader political agendas of biased assessment of reality, leading to distorted perceptions and narratives. Israel has washed its hands of Europe like Pontius Pilate washed his hands over the false messiah JeZeus. Jews, post Shoah, no longer accept responsibility for Blood Libels, or poisoning the wells etc.

Anti-Semitism in Europe has no cure other than Jews breaking all diplomatic relations with European governments as possible allies in international relations. The instances of mob behavior and anti-Semitic sentiment in cities across Europe reveal a consistent repeated pattern of Jewish hatred and historical biases, specifically that Ottoman Greater Syria never referred to by the name Palestine other than in European made maps which the “Sick Man of Europe” bought and acquired after Napoleon.

The role of the UN, a betrayal of the Balfour Declaration/League of Nation Palestine Mandate to establish a Jewish National Home in Palestine. UN revisionist history which promotes the Arafat lie that Arabs lived as Philistine boat-people who originally invaded Gaza from the Greek Islands, yet fails to confront the inconvenient fact that Arab people never originated from European countries. Ignored that not till 1964 did Arab propaganda opportunistically embrace the name Palestine! Yet amazingly European and Arab propaganda promotes the lie that Jews occupy Palestine mandate lands of Samaria despite England’s separation of the Palestine Mandate territory from Trans-Jordan at the Jordan River in 1923.

The reference to “Palestine” in historical contexts reflects colonial influences rather than indigenous identity. The narrative that Arab identity shifted around the name “Palestine” post-1964 a political maneuvering that utterly distorts and perverts history. This revisionist history denies the Balfour Declaration and the League Palestine Mandate and substitutes UN 3379 Zionism is Racism slander only matched by the recent Israel commits genocide slander.

The persistence of anti-Semitic actions and sentiments in Europe, a cyclical and deeply rooted mental insanity, invariably ignored or minimized by those in power for the entire Easter period passion play. European Xtians prioritize “I am saved” stupidity which they drum into the heads of their fellow believers to remain oblivious to their blood soaked, cruel and puke history as a people. Anti-Semiticism morphed into Colonialism and later into imperialism. Dominant European states addicted to ruling the roost of the balance of power across the major regions of the Planet Earth.

After the fact, Spanish sincere apologies for expelling the Jews from Spain in 1492 compare to a screen door on a submarine German sorrow over the slaughter of 75% of Western European Jewry and Rome’s most sincere remorse over the post WWII Nazi Rat lines or Poland’s anti-Jewish pogroms! Europeans lie, just that simple. They do not possess a shred of human sincerity simply because as soon as the immediate disgrace of their inhumanity to man gets passed over through the passage of time, European behave like dogs who return and eat their own vomit again and again and again.

The complexities of Jewish identity, historical narratives, and the struggles against Amalek/anti-Semitism resonate deeply in contemporary discourse. Propaganda narratives around “Palestine”, influenced by colonial European motivations emphasizes the impact of power dynamics in shaping identity and historical memory. The idea of post-1964 Arab identity being a political maneuver underscores the contested nature of history in this context.

Hostile pro Arab narratives touching “Palestine”, in essence seek to deny both the Balfour Declaration and the League of Nations Palestine as the establishment of a Jewish National Home. All Arab wars fought, including the 1948 Independence War, the Arab rejection that dhimmi refugee Jews have equal rights to achieve self determination in the Middle East. UN Resolution 3379 – Zionism is Racism, and current chants: From the River to the Sea Palestine will be Free reject the European red herring “Land for Peace”. Arafat offered East Jerusalem and 98% of Samaria and Gaza as a Palestinian State. Hamas took over a Gaza independent state and immediately made repeated wars that culminated in the Oct7th Abomination 2023 War.

The British French propaganda expressed in post ’67 UN Resolution 242 exposed as revisionist history. Russia and Poland occupy Prussia to this day! The Allies made a forced 14 to 20 million population transfer of Germans living for generations in Prussia and the Czech Republic. The Indian/Pakistan mass population transfer Britain and other Western Powers praised to achieve “peace”. Such revisionist history never to this day denounced as a blaggard lie. European imperialist vs. Israel follow the rule: Do as I say but not as I do.

משנה תורה – קידושין סוגיה א

To date we have weighed how the precedents of the maturity of the etrog, coupled with the dispute which differentiates the time that the fruit sprouts vs the time of the fruit harvested as precedents, to understand why its forbidden for a man to force a child who lacks the mental maturity to understand how the sex act accomplishes the Torah mitzva of קידושין. In point of fact this abstract idea even accomplished and famous rabbis lack clarity over what actually a man acquires through the mitzva of קידושין. Never met a single student in Yeshiva, when asked this basic question – that answered: קידושין acquires Title to the Nefesh O’lam Ha’Bah souls born into the future of this marital relationship. Our focus has centered upon perhaps the two most famous rabbinic buffoons Boris Badenov and Natasha Fatale.

Gemara Halacha does not stand upon its own two legs as the statute halachic codifications infamously proclaim while preaching from their pedestals. Halacha ripped from the context of its Gemara sugiya directly compares to the פשט Chumash commentaries written by some of the most famous Reshonim, starting with Rashi’s commentary read in the manner, (according to the Chabad Moshiach Rebbe’s Rashi commentary), by a 5 year old child. Rashi p’shat does not stand divorced from its Primary Source precedents and how much more so from the Chumash to which it comments upon. This כלל applies to all Reshonim commentaries made upon the Chumash, the Talmud, and the Midrashim. My first year studying in a Yeshiva in Israel, it shocked me that my rabbinic instructors did not have the least bit of a clue how the Siddur serves as the model for the organization of the Sha’s Talmud!

The Yerushalmi, which I started to learn within my first month in Yeshiva, teaches that over 247 prophets – occupied in writing the Shemone Esrei. How many words does the 18 blessings of the Yerushalmi Shemone Esrei contain? The Shemone Esrei stands as the quintessential model wherein the Framers and editors of the Sha’s Talmud(s) edited and organized those most essential common law texts. Sha’s Sugiyot directly compare to the ברכות contained within the Shemone Esrei.

The Magen Avraham (מגן אברהם) opening blessing, directly aligns with the closing “Sim Shalom” closing blessing. This latter blessing, part of the Jewish liturgy which focuses tefillah, ie an oath created Angel – for peace, goodness, and blessings. The sugyot of the Talmud opens and closes with a “thesis statement” and a restated משנה תורה thesis statement. Likewise all points and issues raised in the body of each and every sugiya of Gemara falls within the sh’itta/line of the opening & closing thesis statement expressed in each and every sugiya of Gemara texts.

Siddur contains the שרש, meaning its a verb rather than a noun, like מלאכה – a verb rather than a noun, or like shalom כנגד peace a verb rather than a noun. This word מלאכה compares to – run or walk – verbs which describe actions. In like manner מלאכה describes the actions of skilled labor. Thus making it a verb and not a noun. It represents a different unique verb that does not communicate a specific clear action. Run & Walk as Olympic sports has an entirely different meaning than Run & Walk in normal usage.

Skilled labor or the need for trust for shalom to exist, separates the foundation of verbs from nouns. By focusing on actions, such as the action required to learn an off the dof precedent from a different mesechta of the Sha’s Bavli, this action rather than a passive noun of reading Reshonim commentary secondary sources, embodies dynamic relationships rather than merely conveying static Tur repeated Reshonim opinions. Its this unique quality which separates פרדס inductive reasoning from syllogism deductive reasoning. The one a dynamic logic format whereas the other a static logic format.

Learning an off the dof sugya of Gemara requires weaving that sugya perspective back to re-interpret both the language of that off the dof Mishna, as well as viewing the current studied sugya of Gemara viewed from a different perspective, and also making a משנה תורה re-interpretation of the language of the Home Mishna. By contrast reading a secondary source commentary focuses only upon the specific language contained within the sugya of the Home Gemara. Even the Baali Tosafot did not employ their off the dof precedents to re-interpret the original language of their Home Mishna!

The sin of the Golden Calf clearly proves beyond a shadow of a doubt that words have their limitations. Word translations of Divine Names or middot not equal nor the same as the Spirits which breath life within Divine Names and tohor middot. The latter revelation of the 13 middot introduced the tohor Spirits which define the Oral Torah at Horev! A Venn diagram might best describe how verbs, nouns, words & Spirits overlap and interweave with one another. This subtle distinction the Creed based belief system theologies do not grasp. John 1:1 – In the beginning was the Word, and the Word was with God, and the Word was God. Perhaps this one gospel verse best encapsulates the exact nature of Av tuma avoda zarah – expressed through the NT and the Koran creed belief system theologies which creates Gods from nothing.

Boris’s Arabic translation of Moreh Nevukim – Greek philosophy interpretation of Torah, baptized as Greek philosophy compares to the Hebrew T’NaCH translated unto the Xtian Old Testament bible perversions! Boris translated middot spirits as “physical attributes” – simply false, and totally wrong. The latter gross mistranslation of middot as physical attributes, implies that these spirits exist as physical qualities when in point of fact they do not. Middot serve as the basic elements which produce prophetic mussar, something like as do atoms in forming elements and molecules, proteins and fats as expressed through biology.

Concepts get lost through translations. An undergraduate scholar gets by with reading translated texts – as an introduction to the subject. A PhD scholar studies texts in their original languages. Because the NT, originally written in Greek, Xtian “scholars” (what a joke) they confuse Primary Sources with secondary translation, the priority of learning Hebrew and Aramaic of secondary importance to learning Greek & Latin. All Xtian translations of their bible abominations of av tuma avoda zarah stink with the foul smell of death corruption – like unto decaying bodies in Nazi mass graves of murdered Jews within the Death Camps. By their fruits you shall know them.

Modern 20th Century attempts to translate the Talmud, almost as corrupt as Xtian bible translations or the Muslim Koran throughout the Ages. Time-oriented tohor commandments create מלאכים יש מאין. Yet the Angel Gavriel dictated the Koran to Muhammad when that illiterate never learned the T’NaCH time-oriented wisdom. Who refers repeatedly about himself as “the prophet”. כלל: A person who testifies about himself – never believed. Why? Because he’s touching the matter, he has an ax to grind.

Boris’s Arabic Moreh Nevukim directly resembles Arabic writing styles, post publication of the Koran. He too writes extensively concerning prophets. Yet both Boris and Muhammad fail to grasp that T’NaCH prophets, like Sanhedrin courts, their jurisdiction limited strictly and only within the borders of the brit lands. Hence some mockers within the 10 Tribal kingdom of Israel would deride prophets, telling them to go back to the kingdom of Yechuda! The false prophets exposed within the Books of the NaCH, compare to both Boris and Muhammad. No Sanhedrin courts of common law No prophets – just that simple.

Prophets serve as police enforcers of Sanhedrin Judicial rulings. The prophet Yonah compares to the precedent set by Moshe Rabbeinu who established 3 Cities of Refuge with their small Sanhedrin Capital Crimes Courtrooms on the other side of the Jordan river. The Tannaim within the pages of the Jerushalmi Talmud debated whether king David established a small Sanhedrin court in the city of Damascus. A small Sanhedrin court in newly conquered land means that the government has nationalized this land as part of the borders of Israel.

Profound deep ideas compare to the layers of an onion. Peeling an onion often entails shedding of tears. Impossible to read a translation and understand complex abstract ideas. Any more that mobs of screaming assimilated Jews in New York holding up placards: “Not in Our Name”, who base their emotional assimilated mob mentality upon little more than Newspaper copy or pictures and gossip! The political assassination of Charlie Kirk testifies that mob emotional over reactions can no more bear rational thought than can diseased European minds can heal their brain cancer of antisemitism.
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הלוקח לולב מחבירו בשביעית נותן לו אתרוג במתנה לפי שאין רשאי ללוקחו בשביעית. גמ. לא רצה ליתן לו במתנה. מהו? אמר רב הונא, מבליע ליה דמי אתרוג בלולב וליתיב ליה בהדיא לפי שאין מוסרין דמי פירות שביעית לעם הארץ

Profaning shabbat in a public manner qualifies as a חילל השם, the same equally applies to profaning shemitah etrog/4 species in public. Selling or giving shemitah fruits to someone untrustworthy Heter Mechira modern orthodox who publicly display a lack of reverence for holy produce, resulting in חילול השם – showing public contempt for Torah obedience. Allowing and paying workers to work on Shabbat could result in חילול השם, as it not only violates Shabbat laws but also potentially influences public perception of Torah honor and obedience.

Torah in this sense compares to honoring ones’ father and mother. In both cases, the essence of חילול השם centers on public behavior that disrespects sacred traditions. Whether through giving shemitah produce to the untrustworthy Heter Mechira modern orthodox or allowing work on Shabbat while providing compensation, both situations risk undermining the sanctity of our common law judicial system as its respect applies in a communal context. Members of Israeli society bear full responsibility for upholding the values and integrity of the Torah as the Constitution of our Republic. The idea of חילול השם ברבים equally applies to קידושין witnessed by at least two kosher shabbat observant witnesses and a minyan of Israel. Forced child marriage likewise qualifies as a public חילול השם. That our “friend” Boris Badenov and Natasha Fatale validate קטנה ביאה קידושין would seem to qualify as לפי שאין מוסרין דמי פירות שביעית לעם הארץ.

אמר רב מחלוקת בפרי ראשון אבל בפרי [מעשר] שני דברי הכל בין דרך מקח בין דרך חילול והא דקתני לקח לקח איידי דתנא רישא לקח תנא נמי סיפא לקח איתיביה רבינא לרב אשי מי שיש לו סלע של שביעית וביקש ליקח בו חלוק כיצד יעשה ילך אצל חנווני הרגיל אצלו ואומר לו תן לי בסלע פירות ונותן לו וחוזר ואומר לו הרי פירות הללו נתונים לך במתנה והוא אומר לו הא לך סלע זו במתנה והלה לוקח בהן מה שירצה והא הכא דפרי שני הוא וקתני דרך מקח אין דרך חילול לא אלא א”ר אשי מחלוקת בפרי שני אבל בפרי ראשון ד”ה דרך מקח אין דרך חילול לא והא דקתני אחד שביעית ואחד מעשר שני מאי שביעית דמי שביעית דאי לא תימא הכי מעשר מעשר ממש והא כתיב (דברים יד) וצרת הכסף בידך אלא דמי מעשר הכא נמי דמי שביעת “דרך מקח”

(Derech mekkach) means (purchase), while “דרך חילול” refers to the concept of redemption or sanctifying items. Rav Ashi clarifies that the handling of מעשר שני fruits (which are viewed with less sanctity) has different rules compared to שביעית fruits. He emphasizes that while it’s permitted to purchase second fruits, it’s not permitted to engage in an act of redemption for them. The concept of how shemitah and מעשר שני respected, significantly impacts interactions among communal economic and agricultural practices, ensuring respect for Constitutional “rights” even in financial matters.

Rav Ashi does indicate that different rules for managing מעשר שני compared to שביעית. Specifically, he clarifies that while one may engage in transactions involving second tithe fruits, it’s not permissible to perform an act of redemption on them. Does this precedent imply that a father can sell his בת קטנה שאין לה דעת [in] קידושין על ידי ביאה? Based upon the Torah which evaluates the worth of young and old, based upon their different ages.

A bat ketana, a girl between the ages of 3 to 6 years, her father has the authority to make certain decisions on her behalf. The father can arrange a marriage for his bat ketana. He can sell her as a servant, on condition of קידושין at an age where she has דעת. Such a conditional קידושין must adhere to halachic principles, emphasizing the welfare and dignity of the child remain protected and respected.

Jewish law requires consent and respect for the individual’s autonomy, even if a father can Constitutionally sell off his בת קטנה as a maid servant. While a father has Constitutional rights regarding his bat ketana, these rights, definitely limited and restricted. Not absolute, and must be exercised in a manner that respects the child’s dignity and well-being. רבקה שאלה אם היא מסכימה ללכת עם אליעזר. Using bi’ah to effectuate kiddushin for a bat ketana, even one between the ages of 3 and 6, definitely problematic, both halachically and ethically. Thus, while the father has rights to make decisions on behalf of his daughter, the implications of those decisions must align with Jewish values and laws aimed at protecting the dignity of all individuals, most especially minors.

Having presented the first two legs of the syllogism now turn to the conclusion reached that follows our Gemara’s shared “sh’itta” line of reasoning.

אי הכי אתרוג נמי בת ששית הכנסת לשביעית היא, אתרוג בתר לקיטה אזלינן. והא בין ר”ג ובין ר’ אליעזר לענין שביעית אתרוג בתר חנטה אזלינן דתנן אתרוג שוה לאילן בג’ דרכים לערלה ולרבעי ולשביעית ולירק בדרך אחד שבשעת לקיטתו עישורו דברי רבן גמליאל. ר’ אליעזר אומר אתרוג שוה לאילן לכל דבר הוא

According to Rabbi Gamliel, while the etrog may be treated like a tree for most laws, it follows the rules of vegetables at the time of harvesting. This implies that the classification might depend on when it is picked rather than when it first sprouted. Rabbi Eliezer argues that the etrog, treated like a tree in every respect, suggesting that its status remains constant and influenced more by when it first buds (hantah) rather than when it is harvested. Boris indeed rules that the halacha follows the opinion of Rabbi Gamliel, indicating that the status of the etrog is determined at the time of harvesting (lekita) rather than when it first sprouts. This aligns with Rabbi Gamliel’s view that the etrog functions like a vegetable in this regard.

חדושי הרשב”א השלם. אתרוג שוה לאילן בג’ דרכים: אבל בתוס’ הקשו ליתני לכלאים. דירק בכרם אסור ואילן שרי. וליתני ארבעה כאילן ומשום הכי פירשו דהכא דין חנטה ולקיטה קתני. כלומר לערלה ולרבעי ולשביעית בתר חנטה כאילן. ולמעשר בתר לקיטה כירק. וכן פרש”י בעצמו במס’ ר”ה יד:ב.

According to the Rashba and as aligns with Rabbi Gamliel’s earlier position, the etrog – treated as a tree regarding certain mitzvot (like orlah and shemitah) and akin to a vegetables regarding ma’aser. The classification depends on two criteria: hantah (budding) for determining its status as a tree for certain laws and lekita (harvesting) for determining its status for others. For the purposes of shemitah, Rabbi Gamliel treats the etrog like a tree regarding issues like orlah and fruits of the shemitah year (as discussed, treated according to hantah). Understood in the contexts of קידושין, as the maturity of a young girl as the determinant for the mitzva of קידושין.

However, for ma’aser, he positions it as being determined at harvesting (lekita), indicating that the status of the etrog as a mitzvah based on its maturity at the time of picking impacts its halachic standing. The mitzva of קידושין does not recognize ma’aser as a valid precedent for קידושין. Rabban Gamliel does treat the etrog regarding shemitah in terms of when it has spouted, using that hantah for its classification. This means that its maturity and the time of picking (lekita) play roles in establishing its halachic status as a mitzvah for the four species on Sukkot. The laws governing קידושין operate under distinct principles and cannot simply rely on agricultural analogy.

The concept of using the etrog’s classifications (particularly regarding hantah and lekita) primarily applies in agricultural contexts and may not directly translate into personal status cases or marriage contracts. Hantah applies specifically to agricultural laws (like shemitah and orlah) and relates to factors affecting status at sprouting rather than directly influencing legal determinations regarding personal relationships.

Addressing the subject of קידושין, the maturity of a קטנה absolutely essential. Halachically, a קטנה can enter into a marriage contract, but her legal status regarding consent and obligation differs from more mature individuals. Both Torah & Halacha recognizes maturity through biological and social frameworks, focusing more on age and maturity, rather than agricultural analogies. Whatever the age of Rivka, she possessed the maturity to actively offers to draw water for both the servant and his camels, displaying generosity and initiative. Rivka exhibits kindness, industriousness, and a sense of responsibility. She acts decisively and goes beyond what is requested of her.

While the etrog serves as a useful metaphor under specific contexts, it doesn’t conclusively establish precedents for understanding ביאה with regard to a קטנה. The legal discussions surrounding קידושין involve different principles, such as consent, maturity, and the ability to fulfill the obligations of marriage—factors not inherently comparable to the agricultural considerations surrounding the etrog. The precedent of the etrog, while informative in its own right concerning agricultural laws, does not equate or qualify as a valid halachic source for learning about ביאה and קידושין as applicable to a קטנה. The laws governing these matters, distinctly nuanced and require principles rooted in personal status, consent, and maturity rather than agricultural classifications.

Boris divorced his statute law halachic code unto shoe-box legal classifications. As such he failed to weigh the halachic value measured as a precedent by which to interpret the k’vanna of the Home Mishna. This failure condemns his Yad/Tur\Aruch sh’itta of learning as false and wrong. Simply because his halachic codes fails to understand the Talmud in the context of the Talmud’s own usage of halachic precedents. This gross fundamental flaw, this flagrant error perverts his halachic opinions and makes them נידוי in comparison to the halachic common law code of the B’HaG, Rif, and Rosh.

Hantah relates to the classification of agricultural products and the conditions under which they grow. It’s primarily concerned with agricultural laws, especially regarding the timing of certain commandments like shemitah and orlah. This concept focuses on the biological aspects of plant growth and does not lend itself well to personal or legal status issues such as marriage.

The maturity of a קטנה (minor girl) is crucial in the context of kiddushin. While a קטנה can technically enter into a marriage contract, her legal status regarding consent, obligations, and responsibilities is different from that of more mature individuals. Halachic discourse emphasizes biological and social maturity as essential criteria for entering into kiddushin. The focus remains on the individual’s capacity to understand and fulfill marital obligations.

While the etrog serves as a metaphorical example in some contexts, it lacks direct applicability to personal status cases, particularly regarding bi’ah and kiddushin. Legal discussions about marriage require principles rooted in individual consent, maturity, and the responsibilities that come with marital commitments, simply not inherently connected to agricultural classifications.

By divorcing statute law from common law precedents together with the nuanced halachic historical and cultural contexts, Boris misinterpreting the Talmud’s own legal framework and principles. Common law makes a פרדס depth analysis by means of making comparative precedents. But the style of the Sha’s Talmud of ‘Difficulty and Answer’ – requires that down stream generations challenge the validity and strength of precedents which the Gemara introduces. Its this essence which makes Talmud in point of fact to actually mean “study”.

A scholar must train his mind to weigh the strengths and weaknesses of precedents introduced. In a Court of Law; the Defense and Prosecuting Attorney absolutely must weigh the precedents raised by their opposing Justice. And compare a precedent introduced in the opposing Justice brief weighed against the merits of his own counter precedents.

The purpose of lateral Sanhedrin courtrooms, they pit an equal number of judges against an equal number of opposing justices. This Court hears a Case by pitting the two opposing sets of precedential briefs head to head one against the other. Court justices have the training and obligation to weigh the merits & demerits of a precedent weighed against different counter precedents.

A Sanhedrin Court does not “race” to determine religious ritual practices! This error the Reshonim commentaries expressly transgressed. The Talmud serves to introduce precedents in a Court Case, and not a religious debate of how to keep ritual halacha according to some specified authority figure – as it halacha depends upon some cult of personality. G’lut Jewry during the Dark and Middle Ages of absolute church tyranny, this harsh reality twisted rabbinic Judaism into establishing fixed religious practices and prioritizes rabbinic opinions over other equally valid rabbinic opinions. Dispersed Jewish g’lut communities with little or no inter-state communications required a simplified standardization of halacha.

These cruel harsh realities of g’lut forced leaders like the B’HaG, Rif, Baali Tosafot, and Rosh to concede to the public need to organize ritual religious halacha into some simplified codes of halachic law; the Smag – a Baali Tosafot pro Rambam halachic codifier. The racist violence G’lut Jewry had to endure meant that the common man did not have the means to study Talmudic common law; the chief justification for Boris’s over-simplified Yad. Only the cream of the crop merited to study in Yeshivot.

Boris’s Sefer HaMitzvot, another over-simplified static codification of Torah commandments which divorced Talmudic Oral Torah halacha, like his code likewise divorced his halachic organization from their Home Mishnaot and halacha from aggadic sources. His sefer Ha’Mitzvot perverted Torah commandments, reduced to positive and negative commandments restricted only to the language of the Written Torah. This utter bone headed mistake makes his Sefer Ha’Mitzvot on par with his Yad travesty of justice. Acceptance of the yoke of the kingdom of Heaven entails the k’vanna of the chosen Cohen people; the unification of Written Torah and Oral Torah as ONE set of time-oriented Torah commandments. The perversion of ONE interpreted as justification for belief in Monotheism – an utter Torah abomination.

As the statute halachic codes perverted Talmudic common law unto Roman statute law; the same exact thumb up the ass error made with the Written Torah vs the Oral Torah justification of exactly why the church condemned the Talmud as having no part with the revelation of the Oral Torah at Horev. The Sefer בראשית introduces Av mitzvot time-oriented commandments – inclusive of the halachot within the Sha’s whose k’vanna determined by the Aggadic and Midrashic drosh made upon prophetic mussar from the T’NaCH.

This crucial component of the Sha’s Bavli all the halachic codes totally ignored. Jews simply stopped or forgot that the framers of Midrash wrote those texts to serve as a commentary to the Aggada of the Talmud. The Aggada makes a פרדס דרוש\פשט directly to the T’NaCH Primary Sources. Prophetic mussar planted as seeds within the Yatzir Ha’Tov within our heart blooms into unique understandings. These understandings become the פשט meaning of Aggadic stories original intent. The next three Books of the Written Constitution of the Republic of Israel introduces קום ועשה ושב ולא תעשה תולדות בניני אבות מצוות שלא צריך כוונה. The last Book of the Written Constitution of the Republic of Israel introduces משנה תורה-Common law courts. Common law stands upon the יסוד של בניני אבות precedents, based upon Sefer דברים. Herein defines the Order of the Sha’s Bavli and Yerushalmi.

Talmudic scholarship, according to the k’vanna of its Framers, seeks that down stream generations weave Aggadic prophetic mussar p’shat as the heart dedication of keeping halachic mitzvot whose aliya unto tohor time-oriented commandments which require k’vanna raises these rabbinic ritual observances unto mitzvot דאורייתא through פרדס רמז\סוד logic. Boris abandoned and caused Israel to forget the Oral Torah; he blew out the Hanukkah lights.

Zionism, which means Jewish self determination in the Middle East, denounces g’lut Jewry. It empathizes with their cruel plight Goyim barbarians forced them to endure. But it denounces as a war crime the Roman obliteration of Judean Judicial Constitutional common law courts perverted over the Centuries unto ritual religious observances.

Post the ’48 and ’67 two Wars of National Independence, can our people find it within their hearts to pursue the Zionist dream and achieve self-determination which restores the Written Torah as the Constitution of our Republic of 12 Tribes and the Sanhedrin common law courtroom Federal system of common law enforced by means of Prophetic police. Emphasis upon “common law”, because Boris and his Snidely Whiplash boot licking cronies have perverted T’NaCH\Talmudic common law unto Greek/Roman egg-crate statute law. Can our people achieve self-determination and achieve Legislative Review as a Torah mandate for the Great Sanhedrin Court to regulate, in the manner that a bureaucracy has overview upon Industry, all statute laws passed by our Knesset Parliament?

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