Our Mishna opens with האשה נקנית.  And thereafter continues employing the feminine grammar of שלש rather than the masculine of שלשה, despite the fact that generally its the Man who acquires title to the Nefesh O’lam Ha’bah soul of the woman.  The דאורייתא מצוה – קידושין stands upon the יסוד of the oath brit sworn/cut between the pieces as found in Parshat לך לך.  

ב:  ומאי איריא דתני שלש, ליתני שלשה?  משום דקא בעי למיתני דרך.  ודרך לשון נקבה הוא

This means that any adjectives or verbs associated with it must also agree in gender. For example, describe a “way” in a sentence, the accompanying words would require the feminine format.  The Talmud often emphasizes the importance of grammatical precision. Our Mishna teaches here using a feminine term, it indicates that the subject matter, or the context of this Av Mishna (weigh the opening blessing of the Shemone Esrei which contains שם ומלכות.), specifically related to feminine priority, women produce children not men. A Torah oath blessing prioritized over Tehillim prayer-praises in similar fashion. Both קידושין and blessings require swearing a Torah oath-as expressed through the dedication of tohor middot.

This means that any adjectives or verbs associated with האישה נקנית, must also agree with this gender. For example, if one were to describe a “way” in a sentence, the accompanying contextual words likewise require the grammar of the feminine form. The Talmudic law emphatically emphasizes the importance of grammatical precision. Our Mishna introduces a feminine grammar, the subject matter specifically related to feminine aspects or perspectives.

However, Talmudic common law stands upon precedents. דרך understood as the k’vanna of אמת, the 8th Oral Torah middah expression of the dedication of מלכות לשמה! Talmud a common law system that learns through making comparative precedents. In like manner translating שם ומלכות, as worthless as tits on a boar hog.

The path walk of the chosen Cohen people actively entails a defined culture, customs, values which separate our society from all other Goyim civilizations throughout all times. The idea that a Man acquires title to the Nefesh O’lam Ha’Bah soul of his wife – this abstruse and abstract idea alone, absolutely requires a Torah precedent from both the Written and Oral Torah. Simply reading the words as printed on the page of the Talmud as useful as a screen door on a submarine. T’NaCH predates the Talmud as common law scholarship.

Jewish wisdom in the sight of the Goyim, we possess the inductive reasoning skills required to learn by comparing precedent similar cases one to another in both the T’NaCH literature and the Talmud. Goyim by contrast, simply read their sophomoric bible translations and award themselves fancy doctorate titles, while illiterate of the original Hebrew and Aramaic languages contained within the literature of the T’NaCH. Jews during the Hanukkah Civil War rejected Greek culture and syllogism 3 part deductive logic – a Century “before” publication of the NT Protocols of the Elders of Zion fraud.

Religious Goyim only read Talmudic translations with an evil eye. Like the countries who walk out of the UN General Assembly and refuse to consider what the PM of Israel comes to communicate. Evil Eye, an expression of tumah middot spirits from the Yatzir Ha’Raw within the heart as understood by בכל לבבך\לבבכם within the דאורייתא תפילה קריא שמע. The Torah precedent for this interpretation made by rabbi Yechuda, ב’ ראשית the רמז opening word of the Torah. Bible translation only “read”: In the beginning. T’NaCH absolutely requires פרדס logic. The church denies the existence of פרדס logic similar to how the Goyim in the UN theatre lack דרך ארץ.

Modesty and developing a sense of shame, applies equally to both men and women. UN delegates who openly parade & flaunt their contempt for Israel, compare to prostitutes who sell their wears on street corners. Fear of Heaven understands that eventually arrogant behavior permanently destroys the good name reputation of peoples and nations; post Shoah murdered the good name reputation of the church: by their fruits you shall know them. Once a good name reputation destroyed, like a balloon popped.

ודרך לשון נקבה הוא דכתיב (שמות יח:כ) והודעת להם את הדרך ילכו בה

The פרק יתרו יח:א – כז contains this specific פרט verse. Yitro advised Moshe to establish the Federal Sanhedrin common law court system in the first place. His first born son, גרשם, כי אמר גר הייתי בארץ נכריה, the descendants of Gershom (שופטים יח:ל) set up a graven image and engaged in avoda zarah; assimilation and intermarriage defines the way of the ערב רב in all generations. The middah of רחום the opposite of pity. The precedents which command to make genocide war against the nations of Canaan, to forever war against Amalek, to kill the stubborn and rebellious minor son stand out to distinguish blessing/curse life\death Torah brit oaths.

The pursuit of justice among our people, often not a pleasant experience. Shalom requires trust. When an Israel damages another Israel, what must happen to restore trust? This question defines the Torah faith of justice. A person who develops “fear of heaven” compares to Avraham told to sacrifice Yitzak! Remembering the oaths sworn by the Avot defines the k’vanna of Yom Kippur, where HaShem made t’shuva and remembered the oaths sworn to the Avot to create the chosen Cohen people יש מאין through tohor time-oriented Av Torah commandments which dedicate middot from within the Yatzir Ha’Tov within the heart לשמה. Blowing the shofar serves as a precedent how to pronounce the רוח הקודש שם השם לשמה. Lips pronounce words, but the Yatzir Ha’Tov blows tohor middot spirits dedicated as Holy unto HaShem from within the heart; herein defines the k’vanna of tefillah. Consequently tefillah a matter of the heart. And not some ‘lord’s prayer’ to a father God in the Heavens. Of all the Torah commandments, the revelation of the 1st Sinai commandment, upon this commandment hang all the rest of the Torah commandments like a Mountain suspended by a single hair.

The chosen path of the society of the chosen Cohen people: the path of righteous judicial justice between our people, learns from the trek travails Israel made out of Egypt. Torah faith: the obligation to pursue righteous compensation of damages inflicted upon others. This faith absolutely rejects theological belief systems which dictate, often on pain of violent murder, what a Man MUST believe; together with all manner of alien word translation Names of Gods, wherein these foreign alien theologies threaten a mankind with eternal continuous wars.

והזהרתה אתהם את החקים ואת התורת והודעת להם את הדרך ילכו בה ואת המעשה אשר יעשון ואתה תחזה מכל העם אנשי חיל יראי אלהים אנשי אתמת שנאי בצע ושמת עלהם שרי אלפים שרי מאות שרי חמשים ושרי עשרת ושפטו את העם גכל עת והיה כל הדבר הגדל יביאו אליך וכל הדבר הקטן ישפטו הם והקל מעליך ונשאו אתך

The Torah a common law legal system החקים judicial cases decided through precedents. 3 Man ביתי דין courts address issues of physical damages. While courts of 23 and 71 address Capital Crimes cases. Justice compares to wiping clean ones’ behind following a bowel movement. Sometimes the odor, quite unpleasant. Conflict and disputes define the Creation of Man in the Garden of Eden. The g’lut of Adam testifies to the nature of justice. Hence a Torah judge requires ‘Fear of Heaven’ as does a Sofer or a shochet etc.

The Book of בראשית describes the Goyim nations following the floods in the days of Noach. The building of Bavel perhaps comparable to the slavery of Egypt. The lack of righteous judicial justice witnessed the collapse of Huge Empires throughout the annuls of history. Righteous justice speaks a language clear, that all Mankind understands. Injustice loaded in word rhetoric salads which conceal oppression and cruelty.

The “acquisition” of a wife has nothing in common with beatings and violence. Armed with such knowledge, no woman would agree to marry such a violent deceitful man. The mitzva of קידושין envisions a oath brit alliance wherein partners commit to protecting the backs of their partner and family. Tzudakkah has its בראשית with a family-first priority.

The God of Israel a local tribal God. The Talmud teaches that the Torah offered unto all Mankind but only Israel accepted the revelation at Sinai. Hence the God of Israel a local tribal God and not a Universal God of all Humanity as Xtianity and Islam preach concerning belief in their Gods. For a Goy to worship the local tribal God revealed at Sinai requires that this Goy accept the revelation of the Torah at Sinai, specifically limited to the first two opening commandments. Neither the NT nor Koran ever once acknowledges the revelation of the Name as found in the 1st Sinai commandment. Translating this Spirit Name to words – this sin defines the sin of the Golden Calf wherein the mixed multitudes translated the Spirit Name unto the word אלהים. The Xtian NT does this through Lord, Yahweh, Jesus etc and the Koran does this exact same violation of the 2nd Sinai commandment through the word Allah.

The act of creation in Genesis introduces the משל\נמשל mussar instruction technique which defines the whole of the Torah. To understand this mussar technique later generation required to learn this ancient text by continually making logical inferences. Making these דיוקים introduces the opposite mirror effect which inverses reality. The opening Book of בראשית introduces the father of all Torah commandments known as “tohor time-oriented mitzvot”. Neither the NT nor Koran has any awareness of this Torah revelation. Further proof that neither of the self proclaimed “daughter religions” share any bond connection with the revelation of the Torah at Sinai.

In Jewish thought, the soul is considered an ethereal aspect of a person, representing their true essence. The Torah teaches that the chosen Cohen people created from nothing through the sworn oath brit alliance whereby HaShem and the Avot cut this unique brit alliance. Brit both NT & Koran mistranslate as “covenant”. Neither counterfeit religion grasps that the revelation of the Torah at Sinai serve to establish the Written Torah as the Constitution of the Republic of the children of Israel. Confusing a Constitutional Republic for a theological belief system the genesis of the Av tuma avoda zarah wherein both false religions worship other Gods.

Torah faith defines “soul” through the 6 Yom Tov and Shabbat. This 7 branch menorah understood as the dedication of the 7 faces of the bnai brit soul on these holy days throughout the year. Pesach/Nefesh\Yah; Shevuot/Ruach\Ha’El; Rosh Hashana/Neshama\El; Yom Kipur/Chyyah\Elohim; Sukkot/Yechida\El Shaddai; Closing 8th day of this Chag, a Chag in and of itself alone – called Shemini Atzeret/נפש כללי\Eish Ha Elohim; Shabbat/shalom\completion of the soul.

The Oral Torah middot of חנון ורחום, they define the distinction between Sukkot contrasted by Shemini Atzeret. Chag Sukkot perhaps described through the middah of רחום based upon the Torah precedents to uproot the nations of Canaan from off the land; the eternal war against Amalek, the destruction of the stubborn and rebellious son. This social behavior attribute רחום specifically remembers these crucial Torah precedents to define the differences between life and death; blessing and curse. By stark contrast the k’vanna of the middah חנון, compares to rabbi Yishmael’s logic attribute known as כלל, whereas the middah of רחום, compares to rabbi Yishmael’s logic attribute known as פרט.

The last soul name “Shalom” differentiate shalom as a verb from peace as a noun. Shalom stands upon the foundation of “Trust”; whereas peace exists as Greek rhetoric pie in the sky feel good nonsense. A classic example of this noise … the propaganda repetition of “Peace in the Middle East”.

Mitzvot (Commandments), incorrectly and falsely translated or understood as guides to ethical and moral behavior. An utterly false construct. Rather Mitzvot define Av time-oriented commandments which require k’vanna. Prophetic mussar learned through inductive פרדס logic reasoning frames the intent of prophetic mussar as this mussar rebukes the hearts of all generations of Israel. Mussar defines all Torah prophesy. Witchcraft by stark contrast learns from Bil’aam who predicted the future in the name of prophesy rather than mysticism which defines the Book of Daniel. Daniel, despite the NT narishkeit otherwise, not a prophet. Hence the Book of Daniel placed in the Order of the Holy Writings of the T’NaCH rather than the Order of the Books of the Prophets of the T’NaCH. This fundamental distinction alone proves the Xtian bible as a corrupt fraud on the order of the Protocols of the Elders of Zion.

Mystical Traditions like the Zohar, published after the Nazi public burning of all the Talmudic manuscripts in Paris France in 1242 CE. This mystic kabbalah functioned as a stop gap till Jewish sofarim could re-write the destroyed Talmudic manuscripts. The invention of the printing press some 2 Centuries distant. While “ethereal perspective” is not a term directly used in the Torah, the Jewish understanding of spirituality, the soul, and the divine presence reflects a view that sees the physical world as intertwined with a higher, spiritual reality.

Continuing where our learning left off:  It  cannot be over emphasized that the Name of the Game in the study of both T’NaCH and Talmudic literature absolutely requires the generations to develop the skills required to “shoot a bearing azimuth”.   Torah common law stands upon the foundation of precedents; this applies equally – straight across the board – to both Halachic and Aggadic warp/weft opposing threads contained within the language of both the T’NaCH and Talmudic Primary Sources.  

Scholarship 101: The skill that discerns between Primary Sources from secondary and how much more so tertiary sources.  The train of traditional Yiddishkeit Judaism has become derailed from this most essential track.  This false narishkeit has placed the Era of the Reshonim upon a pedestal and generations of טיפש פשט Jewish imbeciles taught by their silly rabbis to rely upon Reshonim commentaries written almost 1000 years after the sealing of the Gemara by Rav Ashi and Ravina. 

Personally, tend to condemn the Rambam perversion of Talmudic common law to Roman statute law as the fruits of Spanish Jewry’s abomination avoda zara which worshipped the rediscovered writings of the Ancient Greeks as the first cause of Jewry behaving like dogs who return and eat their own vomit. 

My contempt over the failure of the Post Rambam Civil War rabbis to correct the perversion of Talmudic judicial common law unto Roman Legislature statute law; coupled with the substitute theology which replaced syllogism deductive logic and cast the kabbalah of rabbi Akiva’s and rabbi Yishmael’s logic upon the dung heaps of history.  Yeshiva students today do not even know that בנין אב directly inferred from משנה תורה common law.  Rabbinic Judaism has no shame.  Currently its erev shabbat prior to Yom Kippur.  What an utter disgrace of rabbinic, sin of the Golden Calf – avoda zarah. 

וניתני האיש קונה, ומקנה משום דאיכא מיתת הבעל. דלאו איהו קא מקני [אלא] מן שמיא. ניתני האיש קונה, ומקנה משום דאיכא מיתת הבעל. דלאו איהו קא מקני [אלא] מן שמיא שלא מדעתה לא. (גף. ב:) קידושין                                    

Shooting a bearing azimuth entails comparing a “home Gemara” to other similar precedent Gemara’s defines the wisdom how to study and learn the Talmud.  The chief רשע, the Rambam halachic code of statute law on the surface seems similar to the common law codes made by the B’HaG, Rif and later Rosh.  But wisdom requires “understanding” which discerns between like from like.  And in point of fact, the Rambam halachic perversion shares no common ground with the common law halachic codes written by צדיקים ומקובלים.

Yes, the RambaN harshly criticized the Baal HaMaor over his common law criticism of the Rif code, which defines his מלחמת השם.  Never encountered a Yeshiva rabbi who ever focused upon the Baal HaMaor, any more than did Yeshiva rabbis ever address the chief criticism made upon the Rashi commentary by his grandchildren – Talmud impossible to understand without out developing the skills required to jump off the dof in search of similar precedent cases in both the Bavli and Yerushalmi. 

Now and again the Reshonim scholars might perchance mention a Yerushalmi source, even more rare a Gaonic Midrashic source!  Yeshiva dogma, where I happened to learn, poo pooed the Yerushalmi as a minor tractate unnecessary to study.   At least until I met Rav Aaron Nemuraskii who made me focus upon making a systematic study of Midrash Primary Sources.  

This emphasis upon Aggadic material opened my eyes to the sins of rabbinic Judaism.  Many times while in Yeshiva rabbis teaching a shiur in Talmud would skip over Aggadic sources!  The commentaries written on these Aggadic Primary sources – utterly pathetic and moronic.  Living trees chopped down to produce the paper for this rabbinic trash.  Bottom line: post the Rambam Civil War which blew out the lights of Chanukkah and embraced the syllogism deductive logic developed by the Ancient Greeks which the Tzeddukim so much appreciated; rabbinic Judaism turned its back on the kabbalah of פרדס inductive reasoning.  Jews refused to reason together with our Sinai God.  Our people thereafter descended into the 7 levels of Av tuma avoda zarah which culminated in the Shoah.

As ר”ה calls to remember the sin of the Golden Calf substitute theology which replaces the שם השם לשמה with substitute words like אלהים, Jesus or Allah etc.  Which perverts the Torah Written Constitution and Talmudic judicial common law model for courtroom imposed judicial rulings of law – the basis of the justice “Faith” within the Israel Republic – to the puke ‘Word of God’ Xtian idolatry.  The latter abomination foists the deception of “superior” word of God, “inferior” word of Man binary av tuma 2-base avoda zarah.

The principle (that certain acquisitions bypass the husband because they are given from Heaven) is discussed in the sugyot of Ketubot (in the area of נכסי מלוג).  Many of the Rishonim, in their commentaries on Ketubot, quote the phrase “מן שמיא הוא דמקני לה” the Reshonim employed to re-inforce or interpret the Gemara’s logic about acquisitions that bypass the husband’s rights. 

Ketubot, the Gemara treats cases of acquisitions to the wife, bypassing husband. Rishonim quote the phrase to bolster and clarify the Gemara’s logic in נכסי מלוג discussions. The latter refers to a category of property in Jewish law, particularly in the context of marriage and family law. This catagory of property qualifies as assets that a woman brings into the marriage, which remain her property even after her husband gives the get divorce to her.

The dissolution of status of kiddushin mesechta יבמות directly addresses the k’vanna of קידושין to have children and educate these children to understand the culture and customs which set apart the chosen Cohen people from the non bnai brit Goyim who have not the slightest clue what qualifies as a tohor Av time-oriented commandment. יבמות fundamentally requires acquisition through ביאה. That Gemara views the time-oriented commandment of קידושין viewed through the perspective of a deceased brother’s brother acquiring his wife through the act of ביאה.

Oral Torah makes a דיוק\logical inference concerning the k’vanna of the time-oriented commandment of קידושין: לשם ילדים וחינוך, as the direct k’vanna of this mitzva דאורייתא. Reshonim who learn קידושין as merely a rabbinic commandment, do not grasp mesechta קידושין כתובות או יבמות. Herein defines the curse of ירידות הדורות; the Torah curse domino effect/impact on later downstream generations.

The phrase “מן שמיא קנסוה, מן שמיא רמיוהא” aligns with the broader concept in rabbinic Judaism that emphasizes divine intervention and the belief that HaShem acts as the יסוד, the ultimate source, of creation and the authority of the Oral Torah revelation at Horev – through observance of tohor Time-oriented Torah Avot commandments.

דתנן: שומרת יבם שנפלו לה נכסים – בית שמאי אומרים: יחלקו, ובית הלל אומרים: יחלוקו נכסים שנפלו לה עד שלא תיפול לפני יבם – מודים כולם שמה שקנתה קנתה, ומה שעתידה ליפול – יחלוקו  גמ.לט – אמר רב הונא: ביאה פסלה מן הכהונה, מאמר לא פסל מן הכהונה.

אמר רב נחמן: אף מאמר נמי פסל מן הכהונה.

ואמר רבא: מאי טעמא דרב הונא

?אמר קרא: “לא תהיה אשת המת החוצה לאיש זר” – הויה פסלה, מאמר לא פסלה.

אמר רב נחמן: מאי טעמא דרב נחמן

אמר קרא: “יבמה יבא עליה ולקחה לו לאשה” – כל דהו הויה.

אמר רבא: מאי טעמא דרב הונא? אי בעית קרא, אי בעית סברא.

אי בעית קרא – “יבמה יבא עליה ולקחה לו לאשה” – לקיחה גמורה אמר רחמנא. אי בעית סברא – מן שמיא הוא דרמיא עליה.  

(דברים כה: ה – י) serves to preserve the deceased brother’s lineage.  The Torah commands Yibbum, but also imposes restrictions on Cohanim.   The commandment of Yibbum – a mitzvah that applies to all men, but the restrictions on Cohanim, based on their unique status and the sanctity required to understand the wisdom of k’vanna – required for doing time-oriented commandments.  While Yibbum – a תולדות commandment, the sanctity of the Cohen’s role to dedicate Av tohor time-oriented commandments takes precedence.  

The Talmud explicitly restricts the mitzva of yibbum due to persons involved probably lacking the prophetic mussar wisdom required to grasp the k’vanna necessary to elevate a positive commandment unto a Av tohor time-oriented commandment.  Due to this “lack of wisdom” the sages of the Talmud favored that the brother of a Cohen should do chalitzah rather than Yibbum.  

Hence this Gemara addresses האשה נקנית בשלש דרכים to prioritize the essential importance of Av tohor time-oriented commandments, as opposed to secondary תולדות קום ועשה מצוות שלא צריך כוונה.   If a man marries a woman without the k’vanna of raising children and educating these children in the culture and customs which defines the society of the Chosen Cohen people, then any mitzva from the Torah which lacks the required k’vanna reverts back to תולדות קום ועשה ושב ולא תעשה מצוות.  Herein these two mesechtot of Gemara re-interpret the perspective of the language of our Mishna of קידושין. They therein distinguish doing mitzvot לשמה בארץ ישראל, from cursed g’lut Jewry – which lack the wisdom to do mitzvot לשמה.

Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.   The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

What does the Gemara language:
וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.

Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as:

משנה תורהדברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

To shoot a bearing azimuth shall require making an examination of precedents found in mesechto כתובות ויבמות…coming attractions.

Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.   The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

What does the Gemara language:
וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.

Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as:

משנה תורהדברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

To shoot a bearing azimuth shall require making an examination of precedents found in mesechta כתובות ויבמות…coming attractions.