Category: Uncategorized

War News: Azerbaijan’s Kanal 13 reports, Indian based Jagran News reports

Propaganda: Turkey’s foreign minister Hakan Fidan accused Israeli Prime Minister Benjamin Netanyahu of deliberately pushing the Middle East toward a “worst-case scenario,” saying Israelis themselves “don’t pay the price” while the region, the US and Europe bear the costs of war. Europe not a major player in the balance of power in the Middle East.

Jurgen Habermas & Wolfgang Röllig have died.

Jurgen Habermas father served in the German army during World War II, but the family opposed Nazi ideology. After the war, Habermas became a prominent philosopher and sociologist known for his critical views on totalitarianism and his advocacy for democratic discourse, which inherently opposes the principles of Nazism. He criticized the Lutheran Church’s alliance with Hitler during the Nazi regime. He argued that the church’s collaboration with the regime represented a failure of moral responsibility and an abandonment of its foundational ethical principles.

He denounced the anti-Semitic roots of Martin Luther’s writings in relation to the Lutheran Church’s alliance with the Nazi regime. He reflects on how Luther’s anti-Jewish sentiments have historically influenced attitudes within Protestantism, contributing to a climate of anti-Semitism that persisted into the 20th century. Habermas argues that Luther’s writings contain significant anti-Semitic themes that set a precedent for the treatment of Jews in Xtian Europe. This historical context – crucial for understanding why some factions within the Lutheran Church aligned with Nazi ideology.

He emphasizes that the church should critically examine its history, including Luther’s writings, to acknowledge how these elements contributed to the moral failures during the Shoah. Habermas believes that confronting this history is essential for the church’s role in promoting ethical discourse today. Habermas contends that the remnants of Luther’s anti-Semitism can still be seen in some contemporary attitudes and beliefs, making it imperative for the church to address and rectify these issues.

Likewise he rebuked corrupt Calvinist theology – no different than Luther’s, both antisemites theologies slandered Jews and Judaism. He notes that both Luther and Calvin’s anti-Jewish sentiments have had lasting effects on how Protestant communities interacted with Jewish people throughout history. This interplay has perpetuated cycles of discrimination and alienation. By linking Calvin’s thoughts to current attitudes, Habermas stresses the necessity for Protestant denominations to engage in meaningful reflection and correction of these past ideologies to ensure they do not continue to influence modern beliefs and practices.

Jürgen Habermas has posed the question, “Where was Jesus during the Shoah?” By asking this question, he highlights the complicity and silence of the church in the face of extreme suffering, urging a reevaluation of the church’s role and responsibilities. His polished definition of justice, in the shadow of the Shoah – an essential moral obligation to prevent repetition of past atrocities and to ensure recognition of the dignity of all individuals.

He held that Europe as the ‘Body of the Church’ must remember in order to address their long history of slander and war crimes which resulted in the Shoah, as the basis – the fundamental – of post war justice. Habermas suggests that true justice must contribute to building a future that honors human dignity and prevents the repetition of past atrocities, thereby establishing a moral framework that guides contemporary societies.

He traced the roots of anti-Semitism back to the Gospels, particularly discussing the implications of certain New Testament passages. He examines how specific texts and interpretations have historically contributed to anti-Jewish sentiments within Xtianity. Habermas emphasizes that the early Christian church, in its efforts to establish its identity apart from Judaism, sometimes portrayed Jews negatively, setting the stage for centuries of anti-Semitic attitudes.

Habermas points out that theological positions derived from these texts have justified discrimination and violence against Jewish communities throughout history, culminating in the eternal church disgrace of the Shoah, a crime on par with Cain’s murder of his brother. He warned that if the church ignores its historical guilt regarding anti-Semitism and the Holocaust, it risks rendering Xtianity irrelevant. He reflects on the consequences of such neglect, suggesting that failure to confront and acknowledge this past could lead to a disconnect between the church’s teachings and moral integrity.

He posits that if Xtianity fails to engage with its past, it could become akin to ancient religions, like those of the Greek gods, viewed as obsolete and disconnected from modern moral challenges. In highlighting these concerns, Habermas underscores the necessity for the church to embrace its responsibility, advocating for a transformative approach that honors human dignity and reconciles with the affected communities.

Wolfgang Röllig (1932-2023), philosopher and sociologist known for democratic discourse and critical theory. Critiques the roots of anti-Semitism in Xtian theology, particularly in Gospels, emphasizing the church’s complicity during the Shoah. Defines justice as a moral obligation to recognize historical wrongs and prevent future atrocities, emphasizing a transformative ethical framework. Warns that ignoring historical guilt could render Xtianity irrelevant, stressing the need for moral renewal. Suggests that Xtianity must engage with its past to maintain relevance in contemporary society. He demanded that the European church own its responsibility for the post War “Rat Lines” and Polish pogroms.

mosckerr
Sad News

Lateral Sanhedrin Court-Room Common law\\משנה תורה. A picture of a person NOT the actual person. Oral Torah common law NOT religious statute halacha.

The 3rd sugya starts דף ג: תנן בכסף: מנ”ל and concludes on דף ד. אימא דידה הוו צריכה. The central premise introduced in this sugya Aggadic middot as taught by rabbi Yossi. Its starts with his 18th middah: כל הלמד מעניינו, דבר זה בעייתו, דבר זה נברא להוראתם. This teaching reflects the idea that every experience has something to teach us, reinforcing the value of personal growth and understanding. The 19th middah of Rabbi Yossi, “כל העוסק בתורה בשמחה, והכנה להקל על עצמו ולא להקשות על עצמו, בנין אב מכתוב אחד,” interprets the phrase: מה אמה מעשה ידיה לרבה אף בת מעשה ידיה לאביה. If the father gives his נערה daughter in marriage, (a girl between 12 to 12.5 years) the money logically belongs to him. The actions and efforts of both sons and daughters have intrinsic value and can positively impact their parents.

מנ”ל (מאי נפקא מיניה) – this phrase, a סוד kabbalah reference to the 7th Oral Torah middah רוב חסד. Wisdom commandments/time-oriented mitzvot\ stand apart from קום ועשה ושב ולא תעשה commandments – the latter בניני אבות מצוות do not require k’vanna in and of themselves any more than Gemara precedent halachot; however by employing these toldot Primary and secondary sources (as codified in both the Torah and Talmud) – they can “form” a sort of wine bibber discernment understanding of the k’vanna of Oral Torah Shekinah spirits within the Yatzir Ha-Tov of the bnai brit hearts. This Torah “wisdom” completely unique to bnai brit Israel who live within the oath sworn lands – based upon the 1st Sinai commandment לשמה.

Just as Shabbat requires separating 6 days of מלאכה from 1 day forbidden to do מלאכה, so too קידושין as a מלאכה wisdom commandment. האב זכאי בבתו – בקטנותה ובנערותה but not a בוגרת, a daughter 12.5 years and older. Boris Badenov and Natasha Fatale, their statute halachic יד, וכסף משנה codes fail to learn Gemara halachot as משנה תורה precedents with the purpose to review the language of the “Home Mishna”. They erroneously presume that Gemara halachot stand upon their own two feet; just as Boris’s ספר המצוות limits Torah commandments to two basic categories. Their religious halachic codifications negate Talmudic courtroom common law as THE priority of the Framers of both Mishna and Gemara. Both “perverts” fail to grasp the k’vanna of האשה נקנית excludes not only תינוקות בנות but בוגרת as well.

The pollution of Rambam’s assimilated avoda zarah, impacts all generations down stream. הראב”ד failed to catch this fundamental most basic of errors. The כסף משנה totally ignored this flagrant violation of the basic fundamentals of Talmudic scholarship as well. The same ירידות הדורות-domino effect upon the all the super-commentaries. The error of permitting Jews to kiss up to the recently rediscovered Greek philosophy impacted all generations starting with Saadia Gaon. No commentary upon the Talmud written by any g’lut rabbinic school – not even the French common law school – prioritized the study of Talmudic law by first breaking each sugya down to its basic fundamental basis of middot. This mistake made by Gaonim and Reshonim scholarsip introduced a “Xtian/Muslim” substitute theology which prioritizes belief in God in the Heavens, belief in Monotheism, acceptance of Plato/Aristotle syllogism statute deductive reasoning. This av tumah violation of the 2nd Sinai commandment caused the Jews to forget the Oral Torah and blow out the lights of Hanukkah.

The Rambam most certainly not a Karaite. None the less, his assimilation to Greek schools of philosophy, specifically Aristotle’s deductive logic, this exact assimilation caused him to “replace” static deductive syllogism reasoning for פרדס fluid inductive reasoning. Religious Jews read their Talmud like Xtians and Arabs/Muslims read their Bible/Koran respectively. Neither T’NaCH nor Talmud instructs history. Av tuma avoda zara religions insist that both T’NaCH & Talmud teach history. Why? Because Goyim never accepted the Torah revelation at Sinai, starting with their imaginary Jesus son of God, and their false prophet Muhammad. Only Israel accepts the revelation of the Torah; the Torah curse Amalek/ערב רב Jews\, no different from Shomronim, Tzeddukim, Karaim, Jesus son of God believers and Muhammad the prophet of Allah – all Universally worship other Gods.

Let me bring the language of פרק שלישי הלכות אישות – א.
כיצד האשה מתקדשת. בכסף הוא מקדש אין פחות מפרוטה כסף או שוה פרוטה. אומר לה הרי אתת מקודשת לי. או הרי את מאורסת לי. או הרי את לי לאשה בזה וכו. Oral Torah middot רוח הקודש Torah Spirits no more words than T’NaCH or Talmud instruct history. Torah wisdom requires a discerning eye which requires distinguishing like from like. All Torah wisdom commandments/time-oriented mitzvot\ absolutely and most basically-fundamentally require Torah prophetic mussar. Linking rabbinic middot affixed to Torah Oral Torah Spirit middot which Moshe Rabbeinu heard at Horev – as the definitive “WAY/TRUTH” (8th Oral Torah middah) directly turns to the tohor middot within the Yatzir Ha-Tov as the basis to righteously pursue justice among our People. Righteous judicial justice which dedicates (comparable to korbanot) to make a fair restoration of damages inflicted upon our people consequent to our pursuit of tuma middot within our Yatzir Ha-Rah … herein sums up the k’vanna of Torah faith.

Critical to grasp that both T’NaCH and Talmud instruct משנה תורה\דברים common law. Midrash explains how to study Aggada; while the latter follows the “Order of the Mishna”, the former organized around the “Order of the T’NaCH”. These opposing warp/weft threads serve as the “Loom” by which these two sealed masoret Primary Sources form and shape the cultures and customs practiced by the Chosen Cohen people as our “Identity” from generation to generation. Oral Torah middot Spirits do not change. Contrast the generations of Adam unto today – each generation, especially as viewed and perceived by “the Modern Era perspective” has witness amazing generation gaps! Remember the theme song of the Monkees Tv show. The Hippie Era, introduced “square” to describe those who adhered to conventional values and lifestyles.

The Book שופטים emphasized the gulf which separates one generation from another. Tohor middot spirits which quicken the Yatzir Ha-Tov by contrast serve as a מקום קבוע wherein the Gemara of ברכות introduces this idea which the Reshonim debated based upon a literal טיפש פשט reading. Tohor middot do not depend where a person davens in his home or in the Shul with a minyan. Tefilla requires the dedication of a defined tohor middah. Rabbi Yochanon poskined the halacha that ברכות צריך שם ומלכות. Just as tohor middot – not words but רוח הקודש middot so too תפילה דרבנן הוא התולדה של קריא שמע דאורייתא. Tefillah requires swearing a Torah oath, hence the Gemara of ברכות instructs that a person must don tefillen and tzitzit prior to davening tefillah דאורייתא. The 5th positive commandment of the Rambam Sefer HaMitzvot, together with the Ramban criticism both all together miss the boat. The Reshonim across the board universally failed to affix the different Orders of Tefillen to the different oaths sworn at Gilgal and Sh’Cem. Reshonim during the Dark Ages of g’lut oppression, they had no clear grasp of Torah basics.