Lateral Learning

        The 11th sugia of our Av Minshna בבא קמא goes from .ז to :ז.  The sages debate the distinction which the Torah clear makes between purposeful damages inflicted, as opposed to and contrasted by accidental damages inflicted upon others.  If a person’s property, specifically – that person’s animals caused damages to another.  The burden of proof rests upon the accuser to show that the owner sent his animal(s) with intent to damage the accuser’s goods and property.  Like as occurred in the story of Shimshon and his 300 foxes.  The mussar within the collection of those stories: as they did to me, so I did to them.

        The repeated blood libels, followed up with their ensuing pogroms and confiscation of Jewish wealth and property; the illegal taxation without representation, followed by the enforced imprisonment of entire Jewish populations forced into ghettos, which resulted in a massive mass migration of Jews from Western to Eastern Europe, these war crimes, which no European court ever condemned, made with hostile and evil intent.  The days of Church impunity have reached their termination.  Europe now tastes the bitterness of refugee status, as they either repudiate the Xtian religion or wait for the 2nd coming of their God.  Refugees have no rights, European have no mandate from Heaven, to judge, ever again, peoples and nations outside of Europe.
רמי ליה אביי לרבא כתיב מיטב שדהו ומיטב כרמו ישלם.  מיטב אין.  מידי אחרינאל לא.  והתניא (שמות כא) ישיב.  לרבות שוה כסף, ואפילו סובין!  לא קשיא.  כאן מדעתו.  כאן בעל כרחו.
The Torah imposes fines upon the latter.  Because the latter has no shame, on par with all Holocaust deniers.  Such human trash merits nothing other than total and complete racism, which equals their own racism.  Such criminal minds routinely project their vile behavior upon minorities who they routinely seek to crush.  ‘Moral’, self righteous Europeans often refer to the Israeli Balestinian refugee problem.  This refugee issue provides them with an excuse by which they can opportunize they tuma Yatzir to slander Israel, calling Israel a Nazi Apartheid state.

דתנן דף ט: כל שחבתי בשמירתו הכשרתי את נזקו, הכשרתי במקצת נזקו.  חבתי בתשלומי נזקו כהכשר כל נזקו.  ותנן דף יד:  שום כסף, שוה כסף בפני ב”ד, ועל פי עדים בני חורין בני ברית והנשים בכלל הנזק והניזק והמזיק בתשלומין.  פרק שביעי ערכין דף כו:  דתנן.  הלוקח שדה מאביו, ומת אביו ואח”כ הקדישה — הרי היא כשדה אחוזה.  הקדישה ואח”כ מת אביו, הרי היא כשדה מקנה דברי ר”מ.  גמ.  דר”מ סבר קנין פירות כקנין הגוף דמי.

        Our Gemara now addresses the subject of accidental damages and the dignity of the person who has the obligation to compensate his damaged bnai brit brother.  Here, the opposite case of a person who purposely damaged the property of “strangers”, among his own people.  In this case, the obligation to compensate for damages, the Court considers leniencies.

        Our Gemara learns the distinction of intentional vs. accidental damages from Temple property.  Accidental damages determined from the best of the defendant’s property and vineyards like rabbi Akiva, which includes payment in שווה כסף, equally expressed in the מצווה דאורייתא של קידושין.  Accidental damages the sages consider the dignity of both parties.  Intentional damages, compares to damaging Temple property, restitution determined by the best of the properties of the perpetrator guilty of the crime.  As a rule professional criminals have no dignity.

         Israel’s 3 No’s:  
1.  No to any negation of the Israeli victory of the 1967 6 Day War.
2.  No to any surrender of Israeli rule from all of Jerusalem.
3.  No to any 1967 alien Balestinian stateless refugees, much less their descendants, receiving Israeli citizenship.

         Ursula von der Leyen delivered her first State of the Union speech, but she made no mention of the recent peace treaties between UAE and Bahrain  with Israel.. The EU talks about the absolute need for trust between member states in that Union, specifically in Eastern Europe. Yet demands the division of Israel in the face of total distrust!!! The EU has a hostile agenda in the Middle East. 

         She said nothing about the vile Turkish continued occupation of Cyprus.  The vile hypocrisy that EU rhetoric refers to as the ‘Rule of Law’, also popularly referred to as “international law”, specifically the EU condemnation based upon its evil support of UN/Obama 2334, by which foreign alien Powers declare that they have a mandate to determine the international borders of States in the Middle East.

         After the 1967 Six-Day War, Israel was — in Defense Minister Moshe Dayan’s famous phrase — “waiting for a telephone call” from Arab leaders. At a summit conference in Khartoum, Sudan from August 29 to September 1. There Arab governments pledged to continue their struggle against Israel. Influenced by Nasser, their conditions were quite specific: no peace with Israel, no negotiations with Israel, no recognition of Israel. Arabs fought and lost wars to throw the Jews into the Sea and complete the Nazi genocide which murdered 75% of all European Jewry in less than 4 years.  Germany lost its land grab wars, and got its Capital of Berlin divided. The EU seeks to negate the Israeli victory of 1967. If they can succeed to negate that victory, then what’s to stop them from negating the Israeli 1948 Independence War victory?

         The problem centers not upon Arab rejection of their defeats in war. But rather Arab cowardice to repatriate their Arab refugee populations.  Arab countries started both the 1948 and 1967 wars.  In 1948, immediately after their defeat, Arab and Muslim states unilaterally expelled all Jews living in their countries.  Israel repatriated all of these Jewish refugee populations – some 800,000 people which Arab and Muslim countries unilaterally expelled in their post war hysteria.

         A similar number of Arab stateless refugees fled the newly established Jewish state. To this very day, not a single Arab or Muslim country has agreed to repatriate their stateless Arab refugee populations. This problem the Arab states must address. The Balestinians refer to this problem – through the denial of their refugee status – as their ‘right of return’. Utter nonsense. Jews prior to the 1948 Independence War miracle, we lived as stateless refugee populations – scattered across North Africa, the Middle East, and all of Europe – for over 2000 years. Jewish stateless refugees had no rights. A basic lie, for Balestinians (Arabs can not pronounce the letter P) to declare that they have rights.

         Diplomacy has its windows of opportunity.  Prior to the 1948 Israeli Independence War, the UN promoted a 2 State opportunity to both Arabs and Jews.  After the victory the window permanently slammed shut for any 2 state solution.  Immediately after the 1967 June War, Israeli leaders favored land for peace.  But with almost 1 million Jews living in Samaria, this window too has permanently slammed shut.

        Yom HaDin judges the neshama, the Name E’l, as in Elul.  The Book of שמות dedicates 4 Parshaot to the vessels of the Mishkan and garments.  Two Parshaot prior to the sin of the Golden Calf and two Parshaot there after, which close the Book of שמות.  An object casts its shadow.  This idea explains סוד.  A building stands upon a concealed יסוד.  This method of scholarship, the opposite of רמז, words contained in other words, בראשית:  ברית אש, ראש בית, ב’ ראשית.  Herein the 6 letters of בראשית teach the discipline of רמז.  The discipline of סוד works in the opposite way, it expands a concealed agenda through other metaphors like, for example יסוד.  The foundation upon which a building stands – a סוד concealed from view.

        Check out the opening of 1st Kings.  There the Order of king Shlomo’s administrators mentioned in both order and detail.  Oral Torah logic works by making “measured” comparisons by which a person can judge the depth of an idea.  A blueprint reads by having a front, side, top view of an designed object.  Reading a blueprint gives a 3 dimensional view of that designed object, as read from a 2 dimensional blueprint.  Just looked at some modern commentators who express their fervent belief in the new testament avoda zara.  These writers, as a rule, parrot the written words from their Bible translations.  They offer no depth analysis of the words which they quote.  By stark contrast, rabbi Akiva handed over a kabbala known as פרדס unto his students.  The entire works of Mishna and Gemara, both stand upon the יסוד of פרדס scholarship.  A thousand years later, Reshon scholarship, debated sh’ittot on how to understand פשט.  Scholarship on the Talmud, which lacks a working disciplined knowledge of פרדס, directly compares to Xtianity biblical commentators who quote directly from their bible translations, to preach their son of god noise.

        The Auchron sh’itta which teaches פלפול likewise fails to teach פרדס.  The emptiness of this popular Yeshiva learning device … a child learns all week in Yeshiva, his rav teaches the פלפול method of scholarship.  That child comes home for shabbot, and at the shabbot dinner table talks about all subjects – other than his learning in the Yeshiva.  The problem with פלפול, this splitting of hairs between how one Reshon commentator learns a line of Gemara vs. how another Reshon comments – on that identical Gemara phrase – only a few of the boys actually follow the fission scholarship as taught by their Maggid shiur.  Never met a child who possesses the skill to discuss his פלפול learning at the shabbot table!  If for no other reason than this, this פלפול sh’itta of learning – its just plain wrong.  Rabbis treat פרדס, in a similar wrong way – comparable to saying the 13 middot in the month of Elul. During prayers of selichot, Yidden open the doors revealing the Safer Torah within.  Over and again Yidden repeats their 13 tohor middot prayer matras.  Never once does any Rabbinic authority challenge the folk to discern/understand the distinction between a tohor midda from the other tohor middot.  How can a person dedicate their דרך ארץ walk before HaShem, if that person never strives to define – from the Torah – tohor middot?!

        Throwing out names of revered authorities, like for example, the Maharal of Prague etc., appeals to authority fails to teach the required kabbala of פרדס, upon which the entire Talmud learns.  The concealed common denominator that links the vessels of the Mishkan and garments of the Cohonim, with the appointments of the key Administrative posts made by king Shlomo’s Order of government, [compare and contrast].  This Torah/Prophets depth analysis, what common denominator do they share in common?  Both Primary sources omit any and all reference to the establishment of a Federal lateral common law Court system.  The basis of reference to Yetro’s mussar given unto Moshe, ‘prior’ to the revelation of the Torah at Sinai.

        Weigh the blessing within the Shemone Esri:
ולירושלים עירך ברחמים תשוב ותשכן בתוכה כאשר דברת, ובנה לתוכה תכין: ברוך אתה ה’, בונה ירושלים.
with the opening set of stories in the first Book of Kings compared to the last four closing Parshaot of the 2nd Book of the Torah, which address the vessels of the Mishkan and the Cohen garments.  The k’vanna of these two comparative case studies shares a common root foundation, they both, as stated above, omit the key subject of Federal lateral common law courts.

        Justice through courts of lateral Common Law defines the Good Name of Jerusalem, rather than some grand Temple structure made of wood and stone.  The learning of Talmud requires knowledge of rabbi Akiva’s פרדס kabbala.  The study of Talmud, פרדס most essentially defines. The רמז\סוד compares to the roots of a tree, ever expanding in search of water and minerals, which the tree requires in order to live.  Like the foundation upon which a building stands, so too and how much more so, the roots necessary for classic plant life, excluding mushrooms.

        To understand the halakic component of the Talmud also compares to the grammar of Hebrew verbs. Each and every Hebrew verb has a two or three letter שרש\root, upon which Hebrew grammar builds its language.  To what do these 2 & 3 letter verb roots compare?  To racism.  The first word of the Torah, its 6 letters conceals, they hint a basic רמז of 2 beginnings/ב’  ראשית. Language opposed by actions; racism employs both the slander/perversion of words, together with violent crimes, committed by mass murder psycho-paths, together with their groupy (just following orders) followers.The Creation story establishes as its center stage prop, the metaphor of the Tree of Life and the Tree of Good and Evil. The kabbala of this story, most essentially defines Talmud through the tohor and tuma Yatzirot within our hearts.  The symbol of life and death, expressed through the tohor and tuma Yatzirot, as expressed in the mitzva of kre’a shma.  The Mishna understands this mitzva, Yidden have the opportunity to choose the yoke of Fear of Heaven; and live their lives for the purpose of building the reputation of their Good Name; which learns from the negative commandment which forbids mixtures of meat and milk.  The language of this opening Torah story, a world full of chaos and anarchy, contrasts with the Order imposed by the 7 days of Creation. 

        These two opposing powers of conflict, they mirror – they reflect – the two fundamentally opposed forces within Nature – life & death.  The eternal conflict between these two opposing great powers, in their own odd manner, equally defines the laws of gravity; they create a magnetic field, which impacts human health. 

        The kabbala of rabbi Akiva’s hints to a possible comparison to the basis of physics: gravity, electromagnetism, weak nuclear force, and strong nuclear force – the 4 fundamental forces of Physics.  James Clark Maxwell through mathematical equations unified electric and magnetic forces in 1864.  About 80 years thereafter, quantum physics consolidated electromagnetism with quantum physics.  The interaction of these 4 primary forces, both פרדס and forces of physics, both tend to interact, so to speak, on a subatomic level.

        The kabbala of rabbi Akiva’s פרדס scholarship sh’itta, the דרוש\פשט roots search for, and seeks out the prophet mussar which the Aggadic/Midrash stories contain.  To derive from either Aggadita or Midrash the essential “water and minerals” which the, so to speak, שורשים of the Tree of Life search.  This ‘search’ requires the acquired, and repeated practiced wisdom of דרוש\פשט.  Previously, an earlier metaphor employed to describe this wisdom of Torah scholarship, the reference to the warp and weft of a loom.

        Following the victory of the assimilated school of Talmudic scholarship, the rabbis that embrace with a passion Greek philosophy and logic; after the son of the Rosh and rabbi Karo embraced the assimilationist sh’itta of the Rambam, a violent “Civil War” erupted.  A g’lut Civil War does not resemble a revolution or classic nation state Civil War.  G’lut Jewry did not command their own armies.  What the Rambam civil war did attract, hostile foreign States intervention.   It began in Paris with the burning of the Talmud, and then spread to the expulsion of entire Jewish communities in France, Germany, and Spain. German authorities took advantage of the anarchy among g’lut Jewry and imposed crushing taxation which destroyed the Jewish economy.  The Church followed this economic attack with a decree that forced Jews to live in ghetto imprisonment for something like 300 years.  These cruel policies caused a massive population transfer of Jewish stateless refugee populations.  Jews in their 100,000s fled from Western Europe unto Eastern Europe; something like the fork in the road leading to the Nazi death camps.  A tried and true method of refugee population control.  The haven of Eastern Europe proved itself as a mirage of water in the desert.

        Post Karo rabbinic Judaism shifted Torah scholarship away from the Talmud and directed the focus of its energies upon the Shulchan Aruch – the cliff notes of the בית יוסף.  Then followed the canard that rabbi Karo based his halakic rulings, that he followed a majority opinion based upon the Rif, Rosh, Rambam disputes – as if the former two followed the same definition of the term halaka as did the heretic.  The realities of ghetto life, its crushing poverty, uprooted originality of Torah scholarship.  The best Jewish minds failed to grasp or simply forgot that the Rambam’s definition of halaka raped the kabbala of rabbi Akiva, and the framers of the Talmud and Midrashim.

        Had real difficulty distinguishing between the blessings:
ולירושלים עירך ברחמים תשוב ותשכן בתוכה כאשר דברת, ובנה אותה בקרוב בימינו בנין עולם, וכסא דוד מהרה לתוכה תכין:  ברוך אתה ה’, בונה ירושלים…. את צמח דוד עבדך מהרה תצמיח, וקרנו תרום בישועתך, כי לישועתך קוינו כל היום:  ברוך אתה ה’, מצמיח קרן ישועה.
For me, the Siddur shapes the k’vanna of the Yom Tov tefillah.  Erev Yom Kippor placed tefillen of Rashi and Rabbeinu Tam, and remembered the sworn oaths which our forefathers swore at both Gilgal and Sh’Cem, under the leadership of Yehoshua the prophet.  A person can not observe Avodat HaShem without striving to self actualize Torah defined tohor middot.  For modern Israelis, the Yom Kippor War casts a powerful shadow.   To discuss the ’73 war, it seems to me that this requires understanding US pressure which forced Golda not to repeat the ’67 precedent. Why?  Posting an indictment against this or that Israeli general, based upon 20/20 hindsight, does not expose the conditions and causes for that war. Israeli war time political war decisions came under the shadow of Washington. 

        Why did the Nixon Administration change the dollar from a gold/silver commodity based currency to a petro-dollar/fiat currency? This decision, how did it impact Nixon’s demand imposed upon Golda, not to make another ’67 surprise attack? Why would OPEC oil producing countries agree to US regulations which restricted and regulated the sale of their own natural resources?   As if Saudi Arabia existed as a State within the US Republic?!   For OPEC countries to agree to restrict the sales of their oil and gas, limited strictly and only unto US Dollar sales requires research. In 1971 France demanded gold or silver for their international dollars. OPEC oil/gas sales to countries abroad, which the Nixon/OPEC agreement limited purchase of OPEC oil/gas strictly to US Dollar purchases, this policy forced France to withdraw their demand upon the US, to  supply them with gold or silver for their inter-national Dollar surplus.

        What preconditions did the king of Saudi Arabia place upon acceptance of the petro-dollar US monopoly?  Perhaps, a demand that Nixon would pressure Golda not to initiate the coming war? Why? The logic seems simple to me, Israel started the ’67 war and won. If Egypt and Syria along with other Arab States achieve a similar surprise attack, perhaps they would win the approaching war.  This assumption proved false. But Israel, with a population of less than 3 million at the time, suffered 2665 killed in the Yom Kippor War! The Syrian break through the Golan Heights terrified Golda into assuming that Israel would suffer a total defeat in the 3rd Arab States attempt, within the span of the latter half of the 20th century, to throw the Jews into the Sea. 

        Another possible precondition placed by OPEC oil producing countries, by which OPEC submitted to US regulation of their own natural resources, a demand upon the US, that should OPEC impose an oil embargo against the West, that the US would not invade OPEC countries. Follow the money. How would the Nixon Administration profit from such a deal?  Previously mentioned the hostile economic policy of Paris. The oil embargo exponentially increased the price of oil.   All countries who bought OPEC oil had to now have international USD petro-dollars. This made Washington the money lender to the planet!   Not only this, but Nixon imposed the ‘Windfall Profits tax’ upon domestic oil industries!   Overnight the petro-dollar monopoly introduced more cash into the coffers of the US treasury than virtually any domestic private industry thus far taxed!  Therefore Nixon had a stake in the action, an ax to grind, when he demanded from Golda not to initiate the ’73 War!

        The the Seven Noahide Laws, as enumerated in the Babylonian Talmud, Sanhedrin 56a:
Carry out justice – prohibition of any miscarriage of justice.
No blasphemy – Prohibits a curse directed at the Supreme Being.
No idolatry – Prohibits the worship of any human or any created thing. Also prohibited is the making …of idols and involvement with the occult. This necessitates an understanding of the One G‑d of Israel and His nature.
No illicit intercourse – Prohibits adultery, incest, homosexual intercourse and bestiality, according to …Torah definitions.
No homicide – Prohibits murder and suicide. Causing injury is also forbidden.
No theft – Prohibits the wrongful taking of another’s goods.
Don’t eat a limb of a living creature – Promotes the kind treatment of animal life. It also encourages an appreciation for all kinds of life and respect for nature.

        Chabad loves the Rambam. This ‘halaka’ from the Rambam comes from the Gemara quoted, which teaches Aggaditah. Among the Reshonim scholars (peers of Rambam), the Rambam stands alone whereby he ruled a posok halaka from Aggadic sources! In matters of halaka, the general rule follows like this: individual vs. the majority … the halaka follows after the majority.

        Chabad which promoted for years their Rebbe false messiah, likewise advertises the Rambam “halaka” known as 7 mitzvot bnai Noach. A load of narishkeit. Why? Rabbi Akiva passed down a kabbala unto his five major talmidim/rabbis [these rabbis transmitted the Talmud as we know it today], a kabbala known as “פרדס”/Chariot mysticism. Rabbi Yechuda the Prince/leader of the Great Sanhedrin, employed the “פרדס” kabbalah in ALL his Case/Rule Mishnaot. Likewise the Gemara makes its famous Case/Rule analysis by bringing possible precedents [the יסוד of all Common Law systems of law]. To bring a similar case, from any of the 6 Orders of the Mishna, to make a depth analysis of the Case/Rule as stated in a specific Mishna.  This sh’itta of Common Law which stands upon precedents requires logic. Order vs. Chaos … logic requires order. Oral Torah most essentially constitutes the expression of Oral Torah logic. A unique logic format totally different from ancient Greek philosophers whose opposing system of logic, Plato and Aristotle communicated.

        As a loom has its warp and weft opposing threads, so too the fabric of the Talmud holds to contrasting “threads”, known as halaka and aggadita.  The halakic code which the Rambam compiled destroyed the halakic “fabric” produced from the halaka/aggadita “loom”. How? Rambam ripped the halakic Talmudic Primary Sources [the later commentators on the Talmud, collectively known as “Reshonim”, Jewish scholarship roughly from 950 CE unto Josef Karo – the 1st generation of “Auchronim” scholarship on the Talmud and Halaka], away from the Aggadic drosh upon the T’NaCH mussar. The Talmud, compiled centuries after the Romans forcibly exiled almost all Jewry from Judea. The Aggadita by means of דרוש examines the pre first Temple and first Temple Torah scholarship, as recorded in the T’NaCH. Chabad erroneously claims that rabbi Karo based his halakic rulings, as codified in the Shulchan Aruch, that he followed the majority opinions expressed by the 3 famous Reshon halakic codifiers – the Rif, the Rosh, and the Rambam. Utter superstitious narishkeit.

        Rabbi Karo’s famous code exists as the “Cliff Notes” of his primary commentary, which he wrote upon the Arba’ah Turim, a commentary known as the בית יוסף.  The Arba’ah Turim, written by Jacob ben Asher, the son of the Rosh. The Rosh denounced the Rambam. Rabbi Asher abandoned the “sh’itta”  of how his father learned the definition of halaka from the Talmud, and wrote his now famous Arba’ah Turim, based upon the Rambam “sh’itta” which destroyed the warp/weft/loom “fabric” of the Talmud!

        The Rambam did not know, much less understand the פרדס kabbala of Rabbi Akiva. His code of law “organized” halaka into subjects. This “alien” imposed Order upon halakic subjects within the pages of the Talmud, directly comparable to the Xtian verses and chapters imposed upon the T’NaCH, effectively changed the essences of the Talmudic concept known as halaka, by changing the “order” of how a person read the organized texts!  Something like rearranging the letters of D O G & G O D. 

        The Talmudic warp/weft fabric, as expressed through the kabbala of פרדס scholarship … דרוש ופשט a female/male couple. And רמז וסוד a female/male couple. The halakic rulings as found in the B’hag, Rif, Rosh legal codifications sharply contrasts with the ALL halakic rulings located within the Rambam legal codification. The latter code completely redefines the meaning of the term halaka. The warp/weft opposing/contrasting threads in the Talmudic loom, Aggadita requires דרוש\פשט, whereas Halaka requires רמז\סוד. The framers of the Talmud based the entire works of both Mishna and Gemara upon the פרדס kabbala taught by Rabbi Akiva.

        The Rambam code radically altered the meaning and k’vanna of all halakic rulings as found within the Talmud. For this reason Rabbeinu Yona, the cousin of the Ramban, the chief rabbi of Spain, placed the Rambam into נדוי/charem – about 15 years after the Rambam died.  Have you ever wondered how millions of Yidden settled in Eastern Europe, Poland, the Ukraine, and Russia?  What caused such a huge population transfer of Jews living in Western Europe to uproot their lives and move to Eastern Europe?  Oppression, chaos, and social anarchy prevailed in Jewish communities after the Rambam code passed from Egypt to Spain, to Western Europe. A little known fact, the Baali Tosafot, grand children of Rashi, their famous commentaries upon the Talmud, the Baali Tosafot quote the Rambam on matters of halaka, all of 2 times! In both cases the Tosafot argue against the Rambam. 

        About 60 years after the Goyim burned all the handwritten manuscripts of the Talmud in Paris 1242, the king of France expelled all Jews from France – this permanently destroyed the Rashi/Tosafot sh’itta, of how to learn the Talmud. Have you ever wondered how Rashi could employ one sh’itta of פשט, in how he learned the Chumash, and an entirely different sh’itta of פשט in how he learned the Talmud?  Till Rashi, no scholar from either the sealed masoret of Mishna or Gemara, ever learned by employing two different sets of logic methodologies/sh’ittot!! 

        How could a later secondary source ie Rashi, employ two opposing schools of פשט when no rabbinic authority within the Mishna and Gemara ever learned through such a strange/foreign sh’itta/method?!  Post Talmudic commentators, like this author, while logic knows no monopoly by T’NaCH, Mishnaic, and Gemara scholars.  Nonetheless, Rav Ashi sealed the Sha’s, thereby he established the Sha’s as the masoret of faith for all succeeding generations.

        Rashi has a simple set of reasoning, not so the Rambam, together with his assimilated rabbinic Spanish peers.  The disaster of the 1st Crusades would explode upon Western European g’lut Jewry towards the end of Rashi’s lifetime. The Church, in the best of times, barely tolerated Jewish religious freedom, which Church dogma called ‘Free Will’. But the latter days of Rashi’s life witnessed the worst of times in Jewish refugee relations with Goyim authorities! Jewish scholarship on the Talmud, Church repression forced them to write in an obscure and obtuse style, in order to get the Goyim censors permission to publicly publish their commentaries which they made upon the Talmud. 

        The Crusades would obliterate virtually all major exile Jewish communities across Germany. The Friars and Monks deeply despised the Talmud. Rashi’s commentary to the Chumash taught the פרדס kabbala of דרוש\פשט. The Rashi commentary to the Talmud, by contrast, taught a simple פשט, to assist young youthful scholarship, how to correctly read a page of Gemara. Most people erroneously separate the פשט learning on the Chumash from the פשט learning on the Talmud, just as most certainly did the Church censors.  The Talmud, not easy to learn to read. Besides mixtures of Hebrew and Aramaic, it employs a warp\weft fabric of halaka\aggadita. 

        Rashi’s פשט sh’itta on the Chumash taught the פרדס kabbala of how to study and learn the Talmud.  The classic Talmudic halakic commentaries prior to publishment of the Rambam “counter” halaka, the B’hag and Rif, their halakic rulings bound themselves to the pages of the Sha’s (6 Orders of the Mishna – a name that refers to the entire works of the Talmud), as did the post Rambam halakic code written by the Rosh. פרדס kabbala weaves aggadita together with halaka; the one cannot exist without the other. Contrast the Rambam code whereby the halaka stands completely independent from the aggadita of the Talmud!!  Under the Rambam Greek assimilation notions, halaka stands alone and independent from aggadita. This opinion of the Rambam, due to its gross ignorance of the kabbala of פרדס, destroyed the פרדס sh’itta of logic, transmitted by all the rabbis within the pages of both Mishna and Gemara!  Most of Spain’s rabbinic authorities of the Rambam’s day, had equally assimilated and embraced the rediscovered ancient Greek philosophies. Published after Muslim armies invaded and conquered most of Spain. 

        Over a 1000 years before the Reshonim scholarship upon the Talmud, Jews rebelled against the Syrian Greeks and won Jewish national Independence for the first time since the fall of Jerusalem to Babylonian armies.  At that time, like the assimilated Spanish rabbinic authorities, the Tzeddukim sons of Aaron, they too assimilated and embraced the culture and customs practiced by the Greek Syrian empire. The assimilated Tzeddukim wanted Jerusalem to follow the model of a Greek polis City State; they embraced and accepted ancient Greek philosophy, specifically the Greek concepts of logic taught by Plato and Aristotle.

        After the burning of the Talmud in Paris in 1242, thereafter appeared the Zohar. This work, the kabbalist known as the Ramban, he did not know about the “kabbala” of the Zohar. The Zohar makes claims to the penmanship of rabbi Shimon bar Yochai, as the source for its supposed authority. Also known by his acronym Rashbi. A 2nd-century tannaitic scholar, active after the destruction of the Second Temple in 70 CE. One of the most eminent disciples of Rabbi Akiva, and attributed by many Orthodox Jews with the authorship of the Zohar, the chief work of Kabbala.

        This narishkeit attempt to foist authorship of the Zohar upon the Rashbi, fails to grasp that the Zohar midrashic style commentary to the Chumash – does not teach פרדס. Therefore Shimon bar Yochai simply could not have authored the Zohar.  The Rambam did not write the Zohar, but a theory of his authorship of the Zohar makes far better sense than that of bar Yochai! The latter understood the discipline of פרדס scholarship whereas the former did not understand פרדס scholarship at all. The Rambam code organized halaka into neat tidy subjects; this code stands upon Aristotelian logic. The Perushim placed the assimilated Cohonim Tzeddukim into נדוי\charem. How could assimilated Tzeddukim receive the classification of רשעים while assimilated Spanish rabbinic authorities, like the Rambam and a lot of others, enjoy the legal status as righteous Reshonim? 180 decree polar opposites! The lights of Hanukkah dedicate the commitment to HaShem to interpret the Written Torah strictly by and through Oral Torah (פרדס) logic. The Rambam interprets both Chumash and Talmud, he relied upon ancient Greek logic, the same logic format that significantly contributed to the blessing after meals description of רשעים who sought to cause Israel to forget the Torah. Which Torah? Not the Written Torah, but rather the Oral Torah logic system revealed to Moshe at Horev, 40 days following the sin of the Golden Calf on Yom Kippor.

        The first face of avoda zara – assimilation. Expressed in the non specific commandments – after the ways of Egypt and Canaan, do not follow. These non specific commandments forbade assimilation to all foreign non Cohen cultures and customs, not just limited to ancient Egyptian and Canaanite cultures and customs.  Assimilation to alien foreign cultures and customs represents a fundamental aspect of tuma, the Evil inclination within the bnai brit hearts. The first word of the Torah בראשית contains a powerful רמז\words within words – ב’ ראשית \ two beginnings; two Creation stories, and two Yatzirot within the heart.

        The word Canaanite refers to a merchant or trader. The Talmud in בבא קמא refers to Canaanites as stateless refugees temporarily living within the borders of Judea. By comparison, post war Confederate states called Canaanites – carpetbaggers. The 5th Book of the Torah acknowledges two types of Goyim living within the jurisdiction of the Great and small Sanhedrin Federal Courts: ger toshav and na’cra’im/Canaanites. The famous Aggadita of the Gemara of Sanhedrin refers to Gere Toshav folk. Keepers of the 7 mitzvot within the borders of Judea, if they suffered damages by an Israel, they could take “the Israel” to court, and demand restitution for damages. The Na’cree/Canaanite stateless refugee enjoyed no such rights. If the ox of an Israel damaged the ox of a Na’cree/Canaanite, “the Israel” enjoys legal exemption from paying damages to any foreign refugee temporarily residing within the borders of Judea!  Stateless refugee Jewish population by comparison, likewise enjoyed little or no legal rights throughout our 2000+ years of g’lut.

        No Great Sanhedrin possess jurisdiction to try Capital Crimes murder cases outside of Judea. The error of Rambam’s assimilated Greek based logic code, his halaka attempts to impose the 7 mitzvot as Universal commandments applicable to all Goyim.  Rubbish. The opening pages of the Gemara of Avoda Zara teaches that the Goyim rejected the brit of Sinai.  No Sanhedrin court has jurisdiction to compel the police of foreign countries to enforce any Sanhedrin death sentence decreed upon a bnai noach who violates one of the 7 mitzvot, while living in their native countries.  The 7 mitzvot Universal commandments of the Rambam, would require an absurd extension of Sanhedrin authority.

        Herein touches the two fundamental errors that brought g’lut upon Israel.  King Shlomo failed to consult with Natan the prophet concerning construction of the Temple.  Post second Temple period Jews assume that the definition of halaka, that all the halakic codes follow the same definition.  The first error, king Shlomo aggrandized building a structure of wood and stone, rather than taking the mussar given by Yitro to Moshe, of the need to establish a Federal Sanhedrin Court System as the Temple.  The 2nd error, Jewish rabbinic leadership failed to grasp the fundamental distinctions between the Talmudic פרדס definition of halaka from assimilated Rambam, and his Greek definition of halaka.

        To grasp the distinction which separates the ברכות between
ולירושלים עירך ברחמים תשוב … לאת צמח דוד עבדך מהרה תצמיח, וכו’
These two basic fault lines within the crust of Yiddishkeit, compares to the distinction between Pasach and Chag Sukkot.  Moshiach kingdom of David prioritizes obedience unto the commandments, the mussar commanded by the prophets, as possessing greater importance over the commandments to sanctify korbanot.  The Temple stands upon the יסוד of the rebuke which Yitro gaves to Moshe, according to some opinions – after the revelation of the Torah at Sinai.  The difficulty to that opinion, 70 Sanhedrin elders went up , together with Moshe, to receive the Torah.  That Sanhedrin of judges, Israel murdered at the sin of the Golden Calf.  Only Aaron survived the slaughter of the first Great Sanhedrin.  This Jewish Civil War disaster, known as the Golden Calf, later generations confuse the form of the Golden Calf with the substance of the violent murder of the Sanhedrin court system.  Later in the Book במדבר, Moshe re-establish a 2nd Great Sanhedrin court system, by which he anointed the House of Aaron to rule.  Two of the appointed Judges, of this 2nd Great Sanhedrin, experienced visions that Moshe would die in g’lut.

        The new testament Greek/Roman forgery that depicts the cruel torture and mutilation followed by human sacrifice as a valid Torah korban, serves to testify unto the mussar rebuke by which the prophet Shmuel denounced king Shaul; his actions of choosing sacrifice over obedience, they serve as eternal witness that the story of Jesus son of Zeus merits odium, utter and total contempt.

        King Shaul profaned the anointing of his Moshiach when he failed to obey the commandment of Shmuel to utterly destroy the people and property of Amelek – a משל to the Yatzir Ha’Ra נמשל within every generation of the brit Cohen people, as remembered in the mitzva of acceptance of the yoke of heaven within the mitzva of kre’a shma.  This tragedy of Shaul, best depicts the dedication of David as Moshiach under the shadow which the kingdom of Shaul cast.  Despite the fact that David viewed Shaul as his worst, most dangerous enemy!  All who participated in the direct death of king Shaul, David ruled their evil actions as a Capital Crime which negated their “right” to live – he ordered their execution.  The behavior of David to the רשע who proclaimed he killed king Shaul essentially separates
את צמח דוד עבדך מהרה תצמיח, from ולירושלים עירך ברחמים תשוב ותשכן בתוכה.

        As previously introduced, the Yom Tov Chaggaim, they equally define the k’vanna of the Siddur tefillah.  Chag Sukkot compares to Chag Pasach by means of the 4 species measured against the 4 questions.  As such the two ברכות within the Shemone Esri merit close comparison:

ברוך אתה ה’, אלהינו ואלהי אבותינו, אלהי אברהם, אלהי יצחק, ואלהי יעקב, האל הגדול הגבור והנורא, אל עליון, גומל חסדים טובים, וקונה הכל, וזוכר חסדי אבות, ומביא גואל לבני בניהם למען שמו באהבה:  זכרנו לחיים, מלך חפץ בחיים, וכתבנו בספר החיים, למענך אלהים חיים, מלך עוזר ומושיע ומגן:  ברוך אתה ה’, מגן אברהם.

         This blessing introduces the Nefesh Ya dedicated unto HaShem on Chag Pasach.  Its dedication of כנוי מדות/pronouns in place of the Name HaShem closely resembles to Rosh HaShana davening which dedicates unto HaShem the Neshama El, as in אל מלך חנון ורחום.  The language of מלך, a לאו דוקא rabbinic כנוי מדה.  A similar example where in Torah faith dedicates tohor כנוי מדות unto HaShem, located in the opening ברכה of ברכת המזון.
הזן את העולם כלו בטובו, בחן בחסד וברחמים…כי הוא אל זן ומפרנס לכל.

         This the opening ברכה of ברכת המזון, not only contains the major points of all blessings that thereafter follow, this ברכה teaches the אב\תולדות relationship of סמוכים which defines the k’vanna of the entire Shemone Esri tefilla.  As such the dedication of the nefesh Ya on Pasach compares and resembles to the dedication of the nefesh Yechida on Chag Sukkot:

מודים אנחנו לך, שאתה הוא ה’ אלהינו ואלהי אבותינו לעולם ועד, צור חיינות מגן ישענו אתה הוא לדור ודור, נודה לך ונספר תהלתך, על חיינו המסורים בידך, ועל נשמותענו הפקודות לך, ועל נסיך שבכל יום עמנו, ועל נפלאותיך וטובותיך שבכל עת ערב ובקר  וצהרים, הטוב כי לא כלו רחמיך, והמרחם, כי לא תמו חסדיך, מעולם קוינו לך:  ועל כלם יתברך ויתרומם שמך מלכנו תמיד לעוךם ועד.על הנסים ועל הפרקן ועל הגבורות ועל התשועות ועל המלחמות שעשית לאבותינו בימים ההם בזמן הזה: וכל החיים יודוך סלה, ויחללו את שמך באמת, האל ישועתנו ועזרתנו סלה:  ברוך אתה ה’, הטוב שמך ולך נאה להודות.

        This year Chag Sukkot opens and concludes with a Shabbat/Yom Tov, the double portion of the first born Cohen.  The משל wherein the Torah compares Israel to the first born son, refers to the chosen Cohen nation.  The concluding blessing of שלום depends upon the Cohen nation doing avodat HaShem through tohor middot and tohor כינוי מדות\pronouns of the Name.  Goyim know nothing of tohor.  Jewish assimilation to the customs and manners practiced by Goyim, by definition – Yidden cease to value the dedication of tohor middot and tohor כינוי מדות unto HaShem.  The dedication of tohor middot and tohor pronoun middot, they together define the k’vanna of avodat HaShem. 

        As the Cohen House of Aaron can not do their avodat HaShem without tohor middot, so too the Moshiach House of Israel can not do their avodat HaShem – without the dedication of tohor middot; herein defines the k’vanna required in tefilla, which has replaced korbanot.  The Torah commands: do not curse the ruler of your people.  David throughout all the terror of king Shaul, who actively pursued to murder him, he kept this great commandment לשמה.  A very powerful mussar when citizens who oppose their governments, should weigh and consider.

        Contrast the slaughter of all the Great Sanhedrin judges, except Aaron, at the sin of the Golden Calf.  The nation of Israel behaved in the identical manner as did king Shaul who profaned the holy anointing as Moshiach.  This יסוד tuma Yatzir, it lives and breathes within the hearts of the bnai brit Cohen nation for all generations unto eternity.  T’shuva requires acknowledgement of the tuma middot within our hearts.  Like racism, a confession of words, simply and totally inadequate; the baali t’shuva must practice extreme prejudice, and not return to the scene of his crimes.

        Racism as tuma requires both tuma words followed by tuma actions.  For this very reason, the mitzva of tefilla does not depend upon speaking words written in the Siddur.  The Shemone Esri, learns from the mother of Shmuel, whose lips while they moved, she communicated deep emotional struggles within her heart.  Lips, while they can utter praise, praise does not qualify as making a ברכה.  To make a ברכה requires the k’vanna, to make that ברכה prayed, a תולדה of the Torah oath britot individually sworn by the Avot, by which they cut an alliance\brit for their עולם הבא seed, to inherit the oath sworn brit lands.

        What pre-conditions does the Torah set, as guarantee to dwell securely and prosperously within the oath sworn lands?  That the seed of the Avot rule the land with righteous tohor justice.  Hence the private altars at the 6 cities of refugees – the spokes of the wheel, so to speak, of the Great Sanhedrin Federal Court system of the Republic.  It functions as the center of that metaphor – the legal wheels of פרדס chariot mysticism.   The Cohen, head of the small Sanhedrin Court, dedicates a korban upon an altar, outside of Jerusalem.  This korban, serves as a public witness.  That the small Sanhedrin judges, that these justices ruled the דיני נפשות case before their court, on condition that the justices sanctified tohor middot unto HaShem throughout the hearing of that specific Capital Crime case.  These small Sanhedrin justices weighed to impose a capital punishment upon tuma actions of premeditated murder, that defiled the sanctify of the tohor Cohen nation.

        Chag Rosh HaShanna dedicates the Divine Name of El within our hearts unto HaShem.  It weighs between the wisdom of Torah, from the Canaanite wisdom, the tuma Yatzir, to acquire wealth, as a priority over the dedication to pursue justice among our brit allied people.  What does Israel prioritize when we dedicate our Neshama to HaShem, as expressed in the ברכה:
אתה קדוש ושמך קדוש, קדושים בכל יום יהללוך סלה, ברוך אתה ה’, האל המלך הקדוש?

         Yom Kippor seals the distinction between wisdom and wisdom, between Israel and Canaan.  The Nefesh Chyyah, called, within the heart, Elohim, this ברכה seals the din upon the brit faith.

רצה ה’ אלהינו בעמך ישראל ובתפלתם  והשב את העבודה לדביר ביתך, ואשי ישראל ותפלתם, באהבה תקבל ברצון, ותהי לרצון תמיד עבודת ישראל עמך:  אלהינו ואלהי אבותינו, יעלה ויבוא ויגיע, ויראה וירצה וישמע, ויפקד ויזכר זכרוננו ופקדוננו וזכרון אבותינו, וזכרון משיח בן דוד עבדך, וזכרון ירושלים עיר קדשך, וזכרון כל עמך בית ישראל, וכו’ ותחזינה עינינו בשובך לציון ברחמים.  ברוך אתה ה’, המחזיר שכינתו לציון.

        The repetition of אלהינו ואלהי אבותינו, serves to cause the generations of Israel to remember the oaths sworn at brit Gilgal and brit Sh’Cem.  The annual reading of the Torah concludes with ברכות which remember the avodat HaShem which Yaacov swore as his personal dedication and mussar commandment inheritance which he blessed his children before he passed.  To command the avodah of ברכות, with fear of heaven, requires that a person restricts his religious customs and practices, limited to times that tohor spirits rule within his heart.  During times when tuma spirits prevail within the heart, fear of heaven demands that a Man acknowledges the dominance of tuma spirits within his heart.  This concept learns from the Torah commandment for a woman to separate herself during her period of נדה.  The concept of Shekina, this kabbalist term, distinguishes fundamentals. 

        Tohor and tuma spirits reside in the heart, not the mind.  These spirits cause the internal organs, within the body, to produce powerful emotions, which directly influence how the mind reacts to them.  The repetition and struggle within our hearts between tohor and tuma middot defines Torah wisdom.  Previously differentiated between the wisdom of a tradesman from the knowledge of a PhD.  Wrestling with the Yatzir within us occurs throughout our lives  For this reason the Torah cannot become antiquated.  Just as king David tripped in the matter of Bathsheba, so too we all experience personal failures in our walk before HaShem to live moral lives.

        Torah faith stands upon the יסוד of justice.  During the terrible g’lut that culminated in the Shoah, did any Court under Goyim governments ever condemn the Church for its blood libel tuma words which produced pogroms and expulsion of entire Jewish communities from countries across Europe?  Compensation for damages requires judicial courts of law dedicated to justice as Divine rather than kings as Divine.  Europe for many centuries favored the divine right of kings to rule.  But never did any of these kings ever demand that the courts of his nation uphold justice.  Both Church and State viewed Jews as pawns or serfs or slaves.  Never did the Goyim validate the refugee status of g’lut Jewry, temporarily residing in tuma g’lut lands.

        Justice weighs between tohor and tuma spirits; tohor and tuma middot within the heart of man.  Spirits do not exist as words.  The only way, as in racism, that a judge can weigh tohor or tuma – strictly and only through actions.  Animals have signs which determine the tohor or tuma status of an animal.  Man does not have fins and scales, which expose the prevailing spirit which dominates within the heart of a man.  Justice requires an examination of the actions taken by the man who stands in judgment before the Court.  Hence when an Israel observes commandments, mitzvot, and halakot, these “signs” serve as witnesses that that man, before the Court, strives to dedicate unto HaShem tohor middot.

        Confusion arises when rabbinic leadership fails to understand the absolute supremacy of tohor and tuma middot in Torah faith.  If the distinction between the two – utterly irrelevant, whether a person today, has either tohor or tuma middot dominant within his heart.  Then either way, a  person can do mitzvot, as such, how can commandments exist as a sign?  To what does this tohor/tuma parameter compare?  To a homosexual man keeping mitzvot.  The Torah assigns observance of commandments as signs of tohor spirits within the heart, comparable to a beast chewing its cud, and having cloven hoofs.  A homosexual man keeping mitzvot compares to a woman, experiencing her period, and called up to read from the Torah on shabbot.

        The essence of Torah faith breathes and lives through tohor middot.  If Yidden fails to study and distinguish between tohor and tuma middot, then Yidden abandons the faith of being the chosen Cohen nation.  Blessings or Curses: rule through Courts dedicated to righteous justice or struggling to survive as exiles in foreign lands whose judicial justices serve the governments which pay their salaries.  The issue of national interests, primarily determines government policy.  Governments do not primarily consider the plight of stateless refugees and minorities, who have no country of their own, as equal to their most essential political calculations by which these leaders determine the strategic national interests of the State.

        The modern State of Israel, does not stop and weigh the needs of Balestinian refugees – they have no rights, just as Jews in g’lut had no rights.  Justice requires that the term refugee does not have one definition for Jews and an entirely different definition for Balestinians by which the racist antisemites condemn Israel as an Apartheid state.

        Chag שמיני עתזרת concludes the yearly reading of the Torah.  It aligns the ברכות:
שים שלום טובה וברכה, חן וחסד ורחמים, עלינו ועל כל ישראל עמך, ברכנו אבינו כלנו כאחד באור פניך, כי באור פניך נתת לנו ה אלהינו תורת חיים ואהבת חסד, וצדקה וברכה ורחמים וחיים ושלום, וטוב בעיניך לברך את עמך ישראל בכל עת ובכל שעה בשלומך:  (בספר חיים ברכה ושלום, פרנסה טובה, נשכר ונכתב לפניך, אנחנו וכל עמך בית ישראל, לחיים טובים ולשלום:)  ברוך אתה ה’, (עשה השלום) המברך את עמו ישראל בשלום ….. כנגד ….. שמע קולנו ה’ אלהינו, חוס ורחם עלינו, וקבל ברחמים  וברצון את תפלתנו, כי אל שומע תפלות ותחנונים אתה, ומלפניך מלכנו, ריקם אל תשיבנו, כי אתה שומע תפלת עמך ישראל ברחמים:  ברוך אתה ה’, שומע תפלה.

        Shalom requires trust that your allied brit partner shall honor and keep the preconditions of the oath brit alliance.  How do the ברכות that Moshe gave the Tribes of Israel amplify the ברכות that Yaacov gave the Tribes of Israel?  The latter prepare Israel for the dark night of g’lut.  The former by contrast prepares Israel for our Torah obligations to rule the oath sworn brit lands. 

        The opening בראשית story of the viper in the Garden compares to the hardened heart of Par’o.  In both cases the Yatzir Ha’Ra existed as an external temptation.  The g’lut of Adam from the Garden likewise compares to Israel ruling the oath sworn lands, in both cases the Yatzir Ha’Ra had become internalized within the hearts of our people.

        How does HaShem, the God of War, bring destruction?  Spirits and Forces – the latter, like gravity, occurs naturally.  The sending of Spirits of life and death into the hearts of Men, by contrast, requires an exertion of Will.  The mussar of the prophet מיכה merits close analysis:

 מיכה ב:א וכו’.  הוי חשבי און ופעלי רע על משכבותם באור הבקר יעשוה כי יש לאל ידם.
The explanation of יש לאל ידם?  The Yidden who abandon the brit faith pursue the model of king Shlomo.  This man possessed great wisdom.  His skill brought great wealth into his possessions.  But the wisdom of Sanhedrin lateral courts justice, such a man never pursues.  The language of יש לאל ידם, this mussar most essentially defines the mussar rebukes given by all the T’NaCH prophets.
ב:ב.  וחמדו שדות וגזלו ובתים ונשאו ועשקו גבר וביתו ואיש נחלתו… ג:א.  ואמר שמעו נא ראשי יעקב וקציני בית ישראל, הלוא לכם לדעת את המשפט?
No spirituality of truth exists without justice.  Justice accepts the yoke of responsibility to compensate other bnai brit allies who suffer damages, which they suffer as a result of the tuma Yatzir within the hearts of their bnai brit חברים/brothers.  The social fabric of society rips apart and torn to shreds when bnai brit חברים view their people as נכרים/strangers, on par with Canaanim stateless refugees who have no legal rights or protections.  The corrupt trial of the Chicago 7, and their anti-war protests which the criminal Johnson & Nixon Administrations totally ignored.

        War comes upon a people when the leaders of that people betray their obligation to pursue justice above all other causes as most holy unto HaShem.  Mighty America, the great super power lost its Vietnam war under both Johnson & Nixon.  The former notoriously declared concerning the Gulf of Tonkin, “I don’t know what they shot at, perhaps whales.” 

        The Tonkin incident Johnson employed as an excuse, like the false flag attack on 9/11, to justify the US illegal Vietnam invasion; like and similar to Lincoln’s illegal invasion of the Confederate States of America, Congress did not declare war in either case.  Both defeats brought ruin upon the American people, worse than either WW1 or WW2.  Vietnam soldiers returned home in disgrace.

        In the case of Vietnam, Nixon would illegally bomb Cambodia.  This crime promoted the rise of Pol Pot.  Rivers of bloodshed defiled the humanity of man because leaders despised justice.  No European court of law ever condemned the Church blood libels which promoted pogroms, and the unilateral expulsion of Jewish stateless refugee populations from virtually all European countries.  Europeans have never paid war crimes compensation to the Jewish people.  Yet these arrogant barbarians assume they possess the moral mandate of the “white man’s burden” to determine the borders of Arab and Muslim countries?  Post Shoah, “Never Again” directly refers to the presumption of European arrogance wherein they assume an imaginary mantle of some ‘mandate from heaven’ to judge peoples and countries outside of Europe.      

        Racism: a 2 part equation. Calling a black person a nigger, only half of the equation. Promoting violent attacks against blacks, the crucial other foot of racism. Jews and their treatment by Europeans defines racism. Blood libels (words) followed up by: progroms and unilateral forced expulsion of all Jewish communities living in a specific European country (actions).

        As a man stands on 2 legs, so too racism has 2 legs: inflammatory words followed by violent actions.  Cowards have big mouths and jabber to build up their courage. Just following orders idiots obey the disgusting vile language cowards employ, the mob violence attack, wherein a larger mob, (usually well armed), lynches a much smaller minority group, or individual, (usually unarmed). Recall the freedom marches under the leadership of Martin Luther King, and police dogs who mauled black marchers on the streets.

        The Democrats and supporters of 4+years of Russia gate lies, they employ “racism” as their buggyman rhetoric. Akin to the Obozo CHANGE declaration, whereby that shoe shine boy in the White House got elected, but never in his two terms of Office did he ever define … any more than did the author of the Koran define the word “prophet”.  Rhetoric: depends upon the emotional mind of the ignorant masses to define the key terms, which the shepherd politicians routinely employ – as their sheep dogs – by which they round up and corral their sheeple herds.

        Prophet, a Hebrew word, refers to a person who “commands” mussar. This latter term, ancient Hebrew society – an agricultural based society – learns from farmers planting seeds in the ground.   Mussar, traditionally poorly translated as “instruction”, but a better definition of this key term, upon which stands the Hebrew words prophet and seer … employment of words to “plant” seed ideas within the heart of the listening audience.  Mussar “seeds” eventually spouts an original idea into the individual hearts of the listening audience. From where does this “original idea” come?   From the person who “instructs mussar” or from the heart of the person to whom the idea grew and matured within his own heart?    Answer: the latter and not the former. Hence the Sages of the Talmud taught: that they did not possess the skill to give a mussar rebuke!

Herein concludes the learning on the 11th sugia of our Av Mishna בבא קמא.

Coming Attractions

The kabbala of chariot mysticism stands on the distinction, that unlike a wagon, a chariot has two wheels – daat & t’shuva.  Daat separates and distinguishes between external events from internal feelings and reactions.  T’shuva separates how a person dedicates his or her life before HaShem in the coming year.  The wheels within the Shemone Esri have gone full circle with the annual reading of the Torah beginning anew with בראשית ונח.  Both the Torah and tefilla begin with the k’vanna of the general Big Picture concepts of faith, prior to delving into the specifics of the Cohen family of Avraham.

“The Existence of God.”   What evidence do atheists accept as valid? The Koran, the New Testament, or the Hebrew T’NaCH?

The Koran declares “Only one God lives”. This bold declaration blatantly negates the T’NaCH 2nd commandment of Sinai: “Do not worship other Gods”. By logical inference: if only one God lives, which the Muslims name as Allah, why does the T’NaCH command not to worship other Gods? Shall we attempt to declare that Par’o of ancient Egypt worshiped only Allah? LOL what a total fraud! Therefore based upon the false declaration of Monotheism made by the prophet of the Koran, who declared himself a prophet on the order of T’NaCH prophets, the Koran strict monotheism stands totally debunked.

The name new testament clearly makes reference to the foundation of Torah faith “the brit”. The first word of the Torah בראשית this word contains within its 6 letters ברית אש\brit fire. The translation of brit into English: alliance. The opening Book of the Torah directly and repeatedly addresses the subject of cutting political alliances. The skill by which to cut a political alliance with others, applies equally today as it did then.

The problem with the ”new testament”, that collection of books never once brings the Name revealed in the 1st Commandment at Sinai. The Name – exists as living Spirit, not a word.  Despite the declaration otherwise as written in the opening pages of the book of John’s gospels. Hence Jewish law forbids to pronounce the Name according to the grammar of its four letters, b/c the opening account of Creation the Name blew his Spirit into clay, transforming this clay into a living man – named Adam. Pronouncing the Name, as revealed at the Sinai revelation, perverted and defiles the Spirit of the Name unto a common word.

Never in all the pages of the new testament do any of these Greek books bring the Name as revealed at Sinai. Translation of words works with other words, but you can not translate a Spirit by making it into a word. Words simply do not contain life. Quote Shakespeare to dead people and they remain dead. To cut a Torah brit alliance requires swearing a Torah oath using the Name. Therefore the new covenant of the new testament stands, like the Koran, totally debunked.

Torah commands the opposite of Muslim Monotheism, it validates the existence of many Gods. Clearly the Hindus and Chinese peoples never swore a Torah brit alliance. Atheists in Russia, or Europe, or America, shall they make unilateral declarations which negate the Gods which these billions of people worship? Hubris arrogance, every atheist I ever met from Russia, Europe, or America does not speak the language of Hindu, Japan, or China, much less Vietnam or Korea etc etc etc. The Books these millions upon millions of people, by which they base their belief in their Gods, these above mentioned hubris arrogant atheists from Russia, Europe, and America, their negative belief worship of the Ego beliefs seeks to negate the traditions of peoples whom they do not know.

Atheism for this reason stands totally debunked by simple humility and logic.  What

בראשית ב:ז – ויפח באפיו נשמת חיים ויהי האדם לנפש חיה … ועץ החיים בתוך הגן ועץ הדעת טוב ורע

faith does this teach touching the chosen Cohen nation?  It seems to me, by the sh’itta taught to me from my Rav, that rabbi Akiva derived his kabbala of פרדס from

ב: י –  ונהר יצא מעדן להשקות את הגן ומשם יפרד והיה לארבעה ראשים.

The פרדס kabbala of rabbi Akiva defines the revelation of the Oral Torah logic system revealed unto Moshe at Mt Horev 40 days after the tuma Yatzir Ha’ra challenge cast down at the sin of the Golden Calf; specifically: Moshe has died, who will teach us the rest of the Torah revelation at Sinai?  Moshe derived through logical inference the 611 commandments which he commanded as his primary source commentary to the opening two commandments which the Cohen nation accepted upon the soul lives of all generations of our children as our faith worship unto HaShem who brought Israel out of Egypt.

The Big Picture concept of faith as taught by the Parsha of בראשית which defines the k’vanna of the opening daat blessing of the first ברכה within the 13 middle blessings of the Shemone Esri, weighs the commitment of the generations to walk in tohor before HaShem.  The subject of tohor applies strictly and only unto the Cohen nation.  Neither Goyim or Yidden who assimilate and kiss the calves of foreign non Jewish cultures and customs, this huge branch of Humanity has no concept or idea what tohor means.  Keeping the commandments as the ‘sign’ of the brit, most essentially requires that the Cohen people commit before HaShem only to  strive to do avodat HaShem while breathing tohor spirits.

Doing mitzvot לשמה understands that the din of כרת comes and cuts off Israel from Israel when ever the Cohen people behave with hubris arrogance and attempt to do avodat HaShem while breathing tuma spirits.  On par with a woman, attempting tohorat ha’biet who goes to the mikveh while holding a dead rat in her hand; comes out of the mikveh and declares to her husband that she has made herself tohor.  As this example invalidates the mitzva of tohorat ha’biet, so too observance of all the תרי”ג mitzvot.
ג: יד – ויאמר ה’ אלהים אל הנחש כי עשית זאת ארור אתה מכל הבהמה ומכל חית השדה  וכו’.
The נחש teaches a central Torah משל.  The נמשל to wit, the tuma Yatzir Ha’Ra within the hearts of all bnai brit souls unto all eternity.  HaShem judges the struggle of the 2 Yatzirot within our heart in each and every generation.  The story of king David and Bathsheba, teaches the identical mussar commandment.  Learning Torah requires that students ask:  What mussar does the Torah\NaCH command each and every generation?
דכתיב ג:יט – כי עפר אתה ואל עפר תשוב.
The Xtian narishkeit of physical resurrection from the dead has no part in Torah faith.  The daat of “soul” refers to the generations of the bnai brit offspring, the Olam Ha’Bah of the Cohen nation.  The story of Cain teaches the mussar of the tuma inheritance which the first murderer caused his children to inherit.  The identical tuma which women who abort their children cause their seed to inherit; the most basic and fundamental of Torah curses which fills the earth with violence and injustice.  A woman who aborts babies never observes tohorat ha’biet.  Such a person can not do t’shuva, no regret or remorse can ever atone for the crime of abortion.
בראשית ה:כט – ויקרא את שמו נח לאמר זה ינחמנו ממעשנו ומעצבון ידינו מן האדמה אשר אררה ה’.

The 2nd wheel of the mystic Divine Chariot – t’shuva.  The dedication within our hearts to keep the commandments לשמה, meaning through the dedication of tohor middot unto HaShem, do the generations of the Cohen nation do t’shuva for g’lut.  Faith its just that simple.  The Cohen nation commits to restrict avodat HaShem in the Name of tohor middot which we breath from the midsts of our hearts.  Tefilla – strictly a matter of the heart.  A man who does not discern between the tohor/tuma spirits within his heart, such a man cannot do t’shuva לשמה – meaning in the Name of tohor middot dedicated unto HaShem.

Problems with learning Torah. My difficulties with the classic codes of Halacha made by Reshonim scholars. By a baali t’shuva who has a lot of trouble with doing t’shuva. טוב

During my first year at a Chabad yeshiva on the outskirts of Har Nof, recall a conversation with my chavruta Daniel Rumey from Canada.  We discussed what we wanted to achieve after learning how to learn.  Don’t recall Daniel’s expressed opinion, but well remember my response: Wanted to explore דרוש, that פשט research, the Reshonim scholars had pretty much exhausted.  At that time, expressed my dissatisfaction over the dismal scholarship upon on the דרוש aspect of פרדס; especially considering the fact that the whole of the Talmud pulsated around this very wisdom.

Rashi’s commentary on the Chumash, in the Yeshiva, required learning.  There exist several hundred commentaries on Rashi.  Rashi p’shat on the Chumash, truly unique.  Studied six or seven of these super commentaries, but not till the Rav Kook edition did I find a commentary which traced the Rashi drosh back to their original sources.  That scholarship truly impressed me – to this very day.  The Rashi drosh/p’shat on the Chumash radically differs with the Rashi p’shat on the Talmud.  The contrast between the 2 contrasting sh’ittot combined with the fact that all the rabbis in the Yeshiva totally ignored this elephant in the china closet – truly bothered me.

This former Meretz baali t’shuva, finally the sun broke the early dawn, began to view my rabbinic authorities with a growing suspicion that they did not know how to learn for beans.  It seemed to me that the Baali T’shuva Yeshivot of Jerusalem only mass produced suits.  People who wore the same line of clothing, had a bit of learning under their belts, and immediately got married.  Thereafter these folk joined a shul whose rabbi enjoyed the status of a rock star.  Such a lifestyle – not my cup of tea.  The super-frumm communities became a real embarrassment.  That an adult man could spit upon a child walking to school in Beit Shemesh – the straw that broke the camel’s back. 

After having reached the conclusion that post WWII, the Yishishkeit educational monopoly in Israel – not only wrong, but down right corrupt and dishonest – altogether stopped the charades of practicing religion.  My wife asked me why, and what caused me to stop placing tefillen and da’avening in shuls?  The practice of observing the rituals of Yiddishkeit, totally soured my heart.  Simple had no further desire to simply go through the motions of faith, while in fact being an empty vessel.  When D’vara’s son, D’vara – Karen’s first born child – expressed his total dissatisfaction with the Yeshiva educational “opportunities”, fully supported his desire to tell those rabbis where they could shove it.

This super commentary to the Rif serves as my expressions of complete and total dissatisfaction with the ways and manners of the rabbis and their monopoly over how to learn – how to learn; the silence on the chosen Cohen national Republic.  Worse, their ignorance that assimilation constitutes as the first face of avoda zara.  It truly offends me that this educational ‘cartel’, that their ignorance and incompetence has brought the nation to the brink of Civil War, on several occasions, since coming to Israel in 1991.  All Yidden in Israel travel upon the same ‘ship of State’.  The picture of political satire has become fixated within my mind.  A person drilling a hole in the boat under his specific seat.  The arrogance of religious frumm Yidden telling me ‘as a point of fact’, that ארץ ישראל also g’lut!

If I complete this commentary to the Rif, hope to thereafter publish it in a book.  This word press blog permits me to assess if anyone will have an interest to consider my harsh, even acrimonious, disagreements with rabbinic Judaism today.  

Rashi p’shat on the Chumash, based upon this sh’itta of learning concluded that דרוש ופשט learn in pairs; that רמז וסוד likewise learn in pairs.  The בעל הטורים השלם which makes “cute” comparisons by means of רמז, I rejected this sh’itta – even before the break of dawn – that the Rambam’s code qualified as the work of a רשע.  The Rambam did not openly advocate for chaos and confusion.  But his work shattered the “ethical containment force” of pre-Rambam Yiddishkeit.  When a person or event shatters the “ethical containment force” of a society – that civilization collapses.

The countries surrounding Israel, the Arab Spring, has contributed to exporting Civil War from country to country.  Great Power imperialism has likewise given its tuma contribution to this human disaster in the Middle East.  The Great Powers have interests in regions.  They seek  dominance and control, as an expression of those ‘interests’.  A strategic region of the world compares unto a tasty apple pie for criminal global megalomaniacs.  The military arms race, resembles the frenzy of homosexual sex, their tendency to invite multiple partners into a single night of hedonism. 

Generals in command of a huge war chest, cram packed full with their newest experimental toys. They lack the ‘desire’ to play with these nifty toys, and show off their military genius?  These pimped up Commanders, wearing their fancy uniforms and shiny ribbons, have a history of considering humanity as but mere pawns.  Whose lives – by the millions – these Generals\protectors of the free world – willing sacrifice to satisfy their lusts ‘for the greater good’.

Insanity has yet to seduce Israeli leaders to this vile degree.  But the foreign Wars which the Hasmonean dynasty fought serves as a full press warning to the newly established Jewish State.  Better to rule our homelands with righteous, just, tohor-justice than to conquer empires.  The Ottoman empire and the Arab empires which preceded it, none of them could conquer the military mental addiction for war. 

The Sea of Salt, hundred of feet below sea-level, and close to the Mediterranean Sea, Israel possesses a prime resource to make deserts bloom.  To date Israeli leaders have failed to actualize this world changing potential.  Jerusalem should demand that the education of Arab refugee populations focus upon agricultural development.  Once the deserts bloom, North African countries will require experts in agricultural labor.  A win\win situation, Israel could export its problematic Arab refugee populations to other countries across Egypt and North Africa.

The exportation of “Armies” of agriculturally educated stateless Arab refugee populations to foreign Arab and Muslim countries, who never in their wildest dreams imagined that their desert infertile lands would turn green and grow crops and graze cattle.  Causing the countries of the Middle East and North Africa to become food producers rather than food consumers – a Prime first Order Foreign Policy objective of the Jewish state.  The Sea of Salt inherently possesses this great potential. 

Wealth presents endless possibilities for corruption and the concentration of wealth into the hands of the unworthy few.  This problem defines post Civil War America, unto the present day.  And causing the community of nations of the Middle East and North Africa to become food exporters compares to hopping from the pot into the fire.  Hence Israel should set a free banking example for the growing and developing economies in this region of the world.  Down with Keynesian economics with their Centralized Banks which determine the interest rates which all other banks in the country charge for loans.

Domestic issues always take priority over Foreign issues.  The Prime first Order Domestic Policy objectives of the Cohen Torah Republic begins with re-establishing the Torah as the Written Constitution of the Cohen Republic; imposing the lateral Sanhedrin Federal common law court system, and on the front of economics, making Israel the Hong Kong of the Middle East through the establishment of Free Banking; the breakup of the controlling families and cartel monopolies within the Jewish State.

Torah scholarship, not limited to black suits and furry hats.  Torah scholarship addresses the needs and interests of all peoples living within the borders of Torah based society!  Torah scholarship does not ignore the needs and interests of folk who do not practice or believe in the Torah.  Torah scholarship represents the wisdom of the Jewish people throughout the thousands and thousands of years that we have lived upon this Planet.  Torah scholarship comes down (think distilled whiskey) to a very simple idea: can the Cohonim people rule the oath sworn lands with just righteous tohor justice? 

This basic and most fundamental question defines the revelation of the Torah at Sinai and Horev.  A person cannot learn the rabbinic codes which base themselves upon the רמז\סוד axis without likewise learning the Aggadic\Midrash דרוש\פשט axis.  Simply forbidden to divorce halacha from aggadita.  This basic rule defines how to correctly learn the rabbinnic Reshon codifications of halacha.

Positive Time Oriented Commandments: The Rif halachic commentary to ראש השנה

As the blowing of the shofar on Yom HaDin upon the Brit employs 3 basic notes: takeah, truah, and sha’varim, in like as similar manner the תרי”ג commandments have 3 fundamental branches: positive, negative, and positive time oriented commandments.  My chief criticism of Talmudic scholarship made by the era of Reshonim, which includes the Zohar, their abysmal failure to address how the Talmud transmutes rabbinic halachot unto positive time oriented Torah Commandments, carried out through the mitzva of tefilla.

Remember my first year in Yeshiva, when I requested a shiur on the Siddur and the inability of those rabbis and Torah educated members of the Shul to explain the 42 letter Divine Name and other basic fundamentals with any rational comprehension of “Why”?  The mystic chassidic works on the Siddur speak in the language of gobbledygook, which compares to me speaking the language of dog – it evokes laughter, but not respect from my family. 

Then came Rabbi Aaron Nemuraskii, he integrated Talmudic scholarship as the basis by which to interpret the k’vanna of the positive time oriented Siddur.  Repeatedly he emphasized to me, just as the Gemara stives to interpret the k’vanna of the Mishna, post sealing of the Sha’s Bavli scholarship should study the Talmud to interpret the k’vanna of the Shemone Esrei, the kre’a shma, the relationship between Hallel to the Pesukei dezimra, the inverse order of the Shabbat Musaf tefilla compared to the distinction in k’vanna between saying the kre’a shma in the morning to the evening – learned in turn, from acceptance of the blessings and curses of the Torah.  Rabbi Nemuraskii repeated over and again: mitzvot learn from other mitzvot, like metal sharpens metal.

The Reshon p’shat schools, other than Rashi’s Chumash commentary, tends to isolate subjects rather than integrate their p’shat specific subjects to a comprehensive Big Picture idea.  Rav Aaron by sharp contrast he stood Yiddishkeit upon two legs: Bavli & Siddur.  Scholarship which failed to unify Talmudic wisdom together with Siddur k’vanna, Rav Aaron questioned the validity of any such “scholarship/research”.  Avodat HaShem: first and foremost, accomplished through the mitzva דאורייתא of tefilla.  As the commandment of the Red Heifer limits korbanot avodat HaShem, in like and similar vein, tefilla demands the dedication of tohor middot.  Rav Aaron did not cry over spilled milk.  We don’t have the ashes of the Red Heifer, therefore we all live our lives condemned to tuma.  Bunk, complete and utter narishkeit; a losers’ excuse as to why he lost the game!

Postive time oriented commandments require the dedication unto HaShem of Torah and Talmudic defined tohor middot.  Tefilla as a Torah commandment does not depend upon sacred wood and stone in order to worship God.  By the terms of the brit faith, the Spirit of HaShem (think blowing the Shofar) lives within our hearts.  Transmuting Talmudic halachot as the definition of a given Mishna; affixing that given Mishna to a designated blessing within the Shemone Esrei kabbala, defines the substance and heart of all Talmudic scholarship from Rabbi Akiva to the present day!

Halachic debates over p’sok halacha, it compares to the frumkeit: up turned nose of holier than thou.  Unlike the opinion of Descartes philosophy, the heart and soul of all Yiddishkeit hinges upon the k’vanna of the dedication of tohor middot through the mitzva of tefilla.  HaShem. We call to judge the k’vanna of our heartfelt dedications: like as happened in the story of Cain and Abel.  If thereafter we happen by chance to accomplish and keep physical halachot – Yofee. But halachic observance of mitzvot, far from the main event in Torah faith.   If a Jew presented an external picture of being totally secular, barring murder or making public desecration of the Torah … but in tefilla that “secular Jew” dedicated tohor positive time oriented halachic determinations of the k’vanna of a specific Mishna, joined with Aggadic or Midrashic p’shat of prophetic mussar, then that Jew qualifies as a very righteous Torah observant Yid – no body the wiser other than HaShem alone.

Not the ritual observance of halachot which makes a Jew faithful and righteous.  Rather the dedication of tohor – Torah NaCH Talmud and Midrash defined middot – unto HaShem as a Duty of the Heart wherein HaShem judges the faith of all Yidden on Yom HaDin upon the Brit.  Contrast this judgment of all Yiddishkeit with this informative piece of modern scholarship:   

ZOHAR (called also in the earlier literature Midrash ha-Zohar and Midrash de-Rabbi Shim’on ben Yoḥai):

By: Joseph Jacobs, Isaac Broydé

Tiqqun Ha’O’lam. Building the 3rd Temple. The mitzva dedication which defines the k’vanna of the anointing of the bnai brit Cohen nation — as Moshiach.

Alchemy – a philosophical attempt to rationally understand natural properties found within nature.  Also referred to as “natural science”, this study dominated the best minds in countries from China to Europe.   According to René Descartes’, a French philosopher, mathematician, and scientist, the inventor of analytical geometry.  His philosophy classified “reality” into a metaphysical mind–body dualism.  He theorized two types of substances, which he called – matter and mind. According to his philosophy, Physical “matter” qualifies as deterministic and natural—and so belongs to natural philosophy.  Whereas everything that occurs within the “mind” exists as  conscious, personal choices; and therefore non-natural. Consequently Descartes excluded human thought, dreams, and visions – as processes outside the domain of “natural science”.

Plato, the Stoics, and even later Gnostic speculations favored ‘a Demiurge’; an artisan-like figure responsible for fashioning and maintaining the physical universe.  This concept attempts to degrade the monotheistic Biblical Creator of the Universe.  The Gnostic idea of ‘the demiurge’, qualifies as an interpretation which postulates the lower status of the Biblical God within the Genesis creation story.  This ‘demiurge’, an inferior lesser God, fashioned the universe in obedience to the command of some ‘other’ all powerful God.

Gnostic ideology reflects an idea, something akin to a bi-polar dualism.  It views the material universe as evil, while the non-material world as good.  The Gnostic notions about the evil nature of the demiurge, and the Pauline concept of “Original Sin”, both theologies piggyback the need for a some messiac figure to save man-kind from sin.  The demiurge creator of the physical world, closely compares to the Xtian mythology of the fallen Angel Satan.  The Church leadership during the Dark Ages rejected the Gnostic Gospels, they condemned Gnosticism as a heretical theology of messiah Jesus.

But both the Pauline ‘fall of Man’ and the Gnostic ‘Demiurge’, qualify as teleological theologies;   physico-theological, or argument from design, or intelligent design etc arguments.  These postulations, their conjecture rhetoric attempts to interpret the Biblical Creation of the Universe story, and the pressing need of ‘fallen Man’ for some divine savior\redeemer.   All the Gospel stories depict the sin-less nature of messiah Jesus.  This divine messiah, He saves the human race from the sin of Adam who ate from the Tree of Good and Evil, and consequently brought the curse of death upon all humanity.  The sacrifice of sin-less Jesus serves to atone for the inherited sin: the racial humanity of Man.  Race, comparable to the multitude of spoken languages, forever divides Man against himself.

The alchemy expressed in Aristotle’s philosophy, the latter offers 4 explanations which attempt to contain the question “Why” concerning the Creation of the Universe – divided into a so-called  Magnum opus: Material, Formal, Efficient, and Final ((Causes)).  These 4 “causes” compare, so to speak, to the theory of Gravity, and its influence and impact upon physical matter.  The ancient attempts to classify motion compares to debates over evolution in modern day parlance.  About as useful as tits on a boar hog; on par with the 1925 Scopes Monkey Trial – a lot of highfalutin hogwash which accomplished absolutely nothing.

Classic alchemy practiced during the dark and middle ages sought to transmute an inferior substance into a valuable substance.  This “science” became known as chrysopoeia, the search for the philosopher’s stone – meaning the artificial production of gold.  This search for the holy grail\philosopher’s stone also included attempts to discover elixirs of immortality – panacea cures for all diseases. 

Jewish alchemy views mitzvot as something which surpasses the value of gold.  Hence the secret פרדס kabbala taught by Rabbi Akiva wherein he explained the revelation of the Oral Torah revelation to Moshe at Horev; the chrysopoeia of rabbinic Judaism seeks to transmute rabbinic mitzvot unto Torah mitzvot.  The kabbala taught by virtually all the prophets of Israel centered itself upon defining the k’vanna of tefillah, as expressed through the Shemone Esrei. 

This alchemy, also known as Tiqqun Ha’O’lam seeks to rebuild the Temple of Jerusalem – a mitzva which the anoited Moshiach achieves.  The alchemy of this esoteric concept of faith, transmutes wood and stone used to build the Temple of Solomon —– unto righteous\tohor halachic rulings which establish the diplomacy of justice among and between the Jewish people within the borders of our homeland.   Expressed through lateral common law courtrooms based upon the model of the Great Sanhedrin; how these halachic precedents define the k’vanna of each and every Mishna.  To likewise affix, through wisdom, that defined Mishna to a specific blessing within the language of the prophetic Shemone Esrei.  This secret wisdom requires knowledge of how to learn the k’vanna of esoteric Aggadita and Midrashic stories – wherein students of the Talmud affix prophetic mussar as the defining k’vanna of halachic mitzvot.

Toras Avigdor: Tefillah Inspiration: Awareness of Hashem. [A pathetic response from a question made in complete and total ignorance. The disgrace of the response given to the question testifies just how far off the דרך rabbinic explanations of the Siddur has soured. Rabbinic Judaism has completely lost its way]. לא טוב, Rav Avigdor writes: Tefillah is Awareness of Hashem. The most important part of our lives is to become more Aware of Hashem. “””When we daven, we are not giving Hashem direction what to do for us, nor are we telling Him what is necessary for us. Tefillah means L’hispalel, from the word pilul, which means to make yourself think – when we ask Hashem for something, we are thinking about Him and His presence in our lives, and that is the true purpose of Tefillah.”””

The root of the verb – פלל means to judge; something like an Umpire judges – strike, ball, or foul: in baseball. “Awareness of HaShem”, this declaration says NOTHING. Tefilla qualifies as a duty of the heart; meaning knowledge of the oath brit faith that the Spirit of the Name of HaShem dwells within the hearts of the bnai brit chosen Cohen nation. A more accurate word than awareness — k’vanna. This key term from the Talmud, the response made by Rabbi Avigdor totally fails to mention — much less address. His response likewise fails to discuss the nature of tefilla as a positive time oriented commandment, one of the 3 fundamental branches of the תרי”ג mitzvot.  The Rambam’s Book of Commandments, likewise totally fails to address and differentiate positive time oriented commandment from positive and negative commandments from the Torah.

Reshonim scholars debated over whether the status of tefilla, if it constituted a mitzva דאורייתא or דרבנן. But even the Ramban’s criticism of the Rambam’s Book of Commandments, it too totally failed to address the unique distinctions of positive time oriented commandments from the Torah.  All positive time oriented commandments require k’vanna. פשיטה. That said, the language of the Shemone Esrei came after the post sealing of the 5 Books of the Torah. פשיטה!  But the k’vanna of tefilla, constitutes as an issue, something all together different.   The time line concerning the ritual formulizations of tefilla, as organized in the Siddur, shares nothing in common with the קידושה of positive time oriented commandments from the Torah.

According to the B’hag, the mitzva of k’vanna, it has the power to raise a mitzva דרבנן unto a mitzva דאורייתא. This unique power of positive time oriented commandments applies across the board to all halachot affixed to any specific Mishna. These affixed halachot to a given Mishna they define the k’vanna of that Mishna. If and only if, that Mishna in its turn becomes, (through the study of aggadita or Midrash), affixed to a particular blessing within the ברכות of the Shemone Esrei. The halachot in this context – they define the k’vanna of that particular blessing! Consequently since tefilla requires k’vanna, therefore rabbinic halachot which define the k’vanna of tefilla; tefilla has the power to transmute these rabbinic mitzvot into mitzvot from the Torah.

The power of positive time oriented commandments to raise a rabbinic mitzva to a mitzva from the Torah in its essence defines how the Oral Torah, [as explained through the kabbala of Rabbi Akiva פרדס understanding of the Oral Torah revelation at Horev], unifies the Written and Oral Torah as ONE Torah.

The purpose of halachot as learned from the Talmud, they define the k’vanna of tefilla. If after the fact a person has an opportunity to in fact actualize the k’vanna of tefilla by doing rabbinic halachot למעשה מצוות, so much more so the better.

Yom HaDin upon the brit: viewed in the context of history. טוב

The 13th Century exposed the chaos and moral debauchery of Western European society.  Still, a general rule applies to this very day, when a people or nation falls into Civil War, foreign nations jump to intervene.  Rabbeinu Yonah, the cousin of the Ramban, led the condemnation which denounced the Rambam code.  In 1202 Rabbi Isaac ha-Baḥur spoke direct with the Rambam, 2 years before he died, and denounced that code.  The Rambam “redefinition” of the meaning of halacha, caused an outcry which did not limit their denunciation to the Guide for the Perplexed and the Sefer ha-Madda, as many modern revisionist historians suggest.

Samuel David Luzzatto, (1800 -1865), denounced assimilated Rambam, Ibn Ezra, and Spinoza based upon his opposition to Greek philosophy.  He likewise challenged the authenticity of the Zohar because he held that in the era of the Mishna, pilpul scholarship, which studies the grammar of  vowels and accents, had yet developed.  The Zohar speaks on grammar\pilpul.  Nonetheless, Luzzatto did not link Aristotelian philosophy to the Yad HaChazakah.  Yet Heinrich Graetz perceived that Luzzatto regarded nearly every word of Maimonides as un-Jewish and heretical, as does this author.

In 1233 under the direction of Solomon ben Abraham of Montpellier, a ban – issued against the works of the Rambam.  Rabbeinu Yonah favored the public burnings of his works in that same year.  Jewish refugees could only enforce this action with Church and Government support.  In 1242 the Pope and the king of France ordered the destruction of 24 cartloads of Talmudic manuscripts!  The Rambam Civil War adversely impacted all Jewish exile communities across Western Europe.  The ensuing population transfer of Jewish refugee populations from Western to Eastern Europe came as a direct consequence of Jewish chaos and anarchy.

In 1282, John Peckham, the Archbishop of Canterbury, closed all synagogues in his diocese.  English King Edward I in 1290, issued the Edict of Expulsion.  The expulsion edict remained in force for the rest of the Middle Ages. In 1298 came the Rintfleisch massacres, 8 years before the expulsion of all Jews in France. This, the first mass pogrom in Germany following the first Crusade catastrophe. 

During these dark times, Goyim propagated and promoted Blood libels, comparable to flies attracted to fresh manure.  The mysterious death of Werner of Oberwesel gave Goyim the excuse to accuse Jews of ritual murder.  These barbarians believed that Jews used Xtian blood to make our Pesach matza.  The butcher, “Lord Rindtfleisch”, led a bloody series of pogroms which resulted in the destruction of 146 communities, and the violent murder of some 20,000 Yidden. The cities where these pogroms occurred, King Albert I imposed fines upon the refugee survivors, and compelled them to pay for the resultant damages. 

The Rambam’s redefinition of halacha, followed by the victory of his supporters in that tragic Civil War, resulted in spiritual disaster.   Jews no longer learned how to da’aven, using the Talmud as their spiritual guide.  This set the stage for the mystic kabbala era that immediately ensued following the destruction of the Rashi\Tosafot schools in France and Germany.  The Zohar and Ari kabbala produced the false messiah movements, Chassidut, and likewise set the stage for Reform Judaism.  All g’lut Jewry ceased to da’aven with k’vanna; prayer replaced tefilla.  Yidden lost all knowledge of how to dedicate tohor middot דאורייתא ודרבנן to HaShem.  The chosen Cohen nation altogether ceased doing avodat HaShem.  Then came the Shoah.

A rejection of the post Rambam Civil War theory of פשט.

Meir ben Todros HaLevi Abulafia opposed the Mishna Torah during the lifetime of the Rambam.  To his shock and disappointment, the French Jews in Southern France supported the Rambam’s code.  The comments which he made upon the Talmud followed the styles set by the Rif, Hai Gaon, and Sherira Gaon.  His work Yad Ramah, written in Talmudic Aramaic influenced the Rosh.

Assimilated Spanish rabbis, highly influenced by theology.  Theology defines Xtian and Muslim literature starting with the new testament and Koran to all later works which promoted these texts of avoda zara.  Following the Rambam Civil War, it seems to me that schools of פשט dominated the minds of Reshonim scholarship.  Almost like a “kosher pig with split hooves” did the פשט sh’itta of learning attempt to reintroduce the Karaite sh’itta which limited and restricted T’NaCH scholarship to ‘ Mule diving’ kind of cruelty – study of פשט?

The different פשט works on the Talmud, universally err.  Talmud teaches Jewish Common Law.  Reading these texts with an eye to understanding the פשט totally distorts the wisdom of understanding what qualifies as a precedent; and how this external source precedent defines the k’vanna of a specific Mishna.  As all T’NaCH prophets command mussar, in similar fashion all Gemara halachot serve as precedents which assist the attainment of clarity – the k’vanna of a specific Mishna. 

As such the פשט schools on the Talmud effectively compares to the Rambam error which equates halachot from the Gemara as equal in the authority with any Mishna.  It dismally fails to address the two opposing sh’ittot of kabbala:  Rabbi Akiva’s פרדס explanation of the Torah Sh’Baal Peh; opposed by the prophets whose kabbala organized and wrote the Shemone Esrei.  All non-legal Midrashim, Midrashim whose instruction falls outside of halacha, can learn the Mishna to a specific blessing within the Shemone Esrei.  Midrash employs דרוש which links stories etc to specific Parshaot within the Torah.

The halachic rulings of the Rosh, qualify as a commentary to the Rif code.  From my first year in the Chabad Yeshiva in Har Nof, studied, together with my Hasidic friend Yeremy Zukkur, the Rosh as a commentary to the Rif.  Even in my first year, the Rambam code, like an odd man out, something “smelled” off with his rulings.  The Rif and Rosh halachic commentaries fit together like two peas in a pod.  Despite the fact that virtually all the rabbis favored the halachot of the Rambam, and his clear influence upon the Codes of Yaacov ben Asher and Karo, the Rambam required close investigation.

In possession of a liberal arts education in history, this background gave me the means to judge the Rambam code in the contexts of his times and what sequence of events publication of his code produced.  Did the York pogrom in 1190, and expulsion of Jews from Britain have anything to do with Rambam’s code?  This question, clearly speculative in nature.  It seems to me that the Rambam code introduced a revolutionary approach to understanding halacha.  Only much later did the conclusion crystalize that the Rambam code destroyed the פרדס kabbala, whereby Rabbi Akiva explained the revelation of the Torah Sh’Baal Peh.

The same “smell” concerning מה פשט … מה פשט that my peers rang into my head, something like a mantra.  Did I come to learn in Yeshiva to study classic Jewish jurisprudence or did I come to correctly read the words of Jewish law books?  Learning פשט does not teach how the Sages chose a particular halacha as a valid precedent by which to understand the k’vanna of the Mishna.  It truly bothered me that once a person started studying the Gemara, that the Mishna became an after-thought.  Learning פשט did not teach how a בית דין functioned as a lateral common law courtroom.  Therefore, like the Rambam code, it gradually crystalized in my mind, that the פשט theories which so resonated within the walls of every Yeshiva wherein i visited and learned therein, that these פשט schools — likewise wrong.

Part l of the Rif halachic commentary to the Gemara of ראש השנה.

The Rif commentary to the Gemara of ראש השנה tremendously simplifies a very complex text.  To appreciate the significance of the seriousness of Yom HaDin upon the Brit, consider the mussar the prophet commands, ירמיה ה:ל – ו:טו, the din of g’lut.
ו:ו.  כי כה אמר ה’ צבאות, כרתו עצה ושפכו על ירושלם סללה.  היא העיר הפקד כלה — עשק בקרבה.  י.  על מי אדברה ואעידה וישמעו?  הנה ערלה אזנם ולא יוכלו להקשיב.  יג.  ומנביא ועד כהן, כלו עשה שקר.
When the prophet Moshe brought Israel up from Egypt and Yehoshua caused Israel to invade the kingdoms of Canaan, Israel swore an oath to HaShem at both Gilgal and Sh’Cem not to follow the tuma ways of the people of Egypt and Canaan.

מדרש רבה פרשת צו, ז.  ויפול על פניו ארצה,   למה על פניו? על שום (דברים לג) ויכחשו אויביך לך ואתה על במותימו תדרוך וגו’.  עיין פרש”י.
The Parsha of האזינו teaches a strong rebuke to all generations of the chosen Cohen bnai brit nation.  Consequently, the k’vanna of the mussar taught by the Midrash, whenever the sages bring a positive matter within their explanations to Parshat האזינו, the reader should learn the opposite דיוק — when Israel abandons the oath brit faith. The subject of the din of כרת does the פרק ויקרא ז:יא – כז likewise address.

The Av Mishna of ראש השנה affixes to the blessing of the Shemone Esrei:

את צמח דוד עבדך מהרה תצמיח, וקרנו תרום בישועתך, כי לישועתך קוינו כל היום.  ברוך אתה ה’, מצמיח קרן ישועה 

The משנה תורה\דברים כג:כד teaches:
מוצא שפתיך תשמר ועשית כאשר נדרת ליהוה אלהיך נדבה אשר דברת בפיך
G-d forbid that Israel should behave to either our own people or to HaShem – who dwells in the heart of our own people as מלשינים.  A Jewish מלשין provoked the Pope and the king of France to burn all the Talmudic manuscripts within the borders of France in 1242.  The horrors of g’lut would plague refugee Jews, comparable to the horrors within Egypt in the days of Moshe.   From then till Napoleon freed enslaved Israel from our ghetto prisons, g’lut Jewry experienced  dark starless nights, wherein HaShem turned his back upon all Jewish people.  Similar events occurred to the sons of Yaacov after they sold their brother unto bondage.

Herein concludes the first part of the Rif halachic commentary to ראש השנה.

An Introduction to the Rif learning on the High Holy Days. The Talmud struggles with trying to understand the purpose, and nature of Torah commandments. The best scholars of Yiddishkeit from about 200 CE to 450 CE, made a united effort to grasp the obligations of the oath brit Cohen chosen people to keep the Commandments of the Torah – the oath brit faith of all generations of the Jewish people. טוב

יומא פרק ג’ משנה ח:  בא לו אצל פרו; ופרו היה עומד בין האולם ולמזבח, ראשו לדרום ופניו למערב, והכוהן עומד במזרח ופניו
למערב, וסמך שתי ידיו עליו והתוודה.  וכך היה אומר, אנא ה’–עוויתי פשעתי חטאתי לפניך, אני וביתי; אנא ה’–כפר נא לעוונות ולפשעים ולחטאים, שעוויתי ושפשעתי ושחטאתי לפניך, אני וביתי:  ככתוב בתורת משה עבדך לאמור “כי ביום הזה יכפר עליכם, לטהר אתכם:  מכול, חטאותיכם, לפני ה’, תטהרו” (ויקרא טז,ל)

On dof לו: the Gemara brings the famous מחלקת between Rabbi Meir and the Sages on the matter of a making a confession of dedication unto HaShem.  R. Meir brings the language of Moshe, whereas the Sages bring the NaCH sources to support their opinion. 

אמר רבה בר שמואל, אמר רב, הלכה כדברי חכמים.  פשיטא?!  יחיד ורבים הלכה כרבים

When does this כלל apply?  In all rabbinic disputes.  Hence the language of the Shemone Esrei does not bring within its language the rabbinic dedication unto HaShem.  What separates and distinguishes a וידוי דרבנן from a וידוי דאורייתא?  This distinction, perhaps it explains how the Rambam in his Book of Commandments includes tefilla as one of the 248 positive commandments.

The B’hag, too held that tefilla qualifies as a mitzva from the Torah.  It appears to me that the B’hag learns from oaths, based upon the other name for the Shemone Esei – Amida; the gemara of Shevuoth learns that a person has to stand before a Safer Torah to swear a Torah oath. 

To make a ברכה requires שם ומלכות.  Why?  The latter key terms of k’vanna (שם ומלכות) raise a lower order ‘praise’ to a higher order ‘blessing’.  A blessing qualifies as the “offspring” of oaths.  If so, how then did the B’hag learn the above quoted Mishna and Gemara?  In קפ”ח הלכות יום הכיפורים the B’hag prioritizes the dedication of intent above the lower order of casting blood upon the altar.  While the Gemara of פסח differentiates between דם חיים, if a Man eats it he directly violates the commandment not to eat blood, from blood drained from the carcass after the heart stops beating, this blood only has a rabbinic prohibition to eat. The B’hag failed to link the Gemara of יומא to the Gemara of פסח. He did not directly elaborate the distinction between a וידוי דאוריית כנגד וידוי דרבנן.  None the less, his halachic ruling learns the concept of וידוי to the דאורייתא mitzva of the cohen casting ‘living blood’ upon the altar.

Therefore, based upon the B’hag’s opinion wherein he lists lighting the lights of Hanukkah, lighting the lights of Shabbot, and reading Megillat Esther as mitzvot from the Torah.  The logical דיוק made therefrom, that raising halachic rabbinic mitzvot to positive time oriented commandments, defines the k’vanna of making a וידוי דאורייתא. 

Hence all halachot affixed to a given Mishna, and that given Mishna, in its turn, affixed (as a consequence of learning either Aggadita or Midrashim, to ascertain prophetic mussar) to a specific blessing within the language of the Shemone Esrei … this k’vanna of dedication raises all rabbinic halachot unto positive time oriented commandments from the Torah. The term תרי”ג commandments takes on new meaning.