The struggle to develop the wisdom how to interpret the k’vanna of commandments and halachic mitzvot.

Why I love My Job; The Magnificent 17th century Synagogue of Tiktin; The Jews of the Russian Empire; The Fruit of Haste is Regret

No such thing as “Jewish Values” divorced from T’NaCH and Talmudic Primary sources. Israel Salanter’s late 19th Century mussar movement lost most of the wind in its sails due to its failure to link Mussar scholarship back to T’NaCH and Talmudic Common law. For example: I bet dollars to donuts that you do not know what separates Judicial Courtroom Common Law from Legislative decrees: Statute Law.

Judicial Court Room legal rulings do not compare in any way to religious halachic rulings based upon cults of personality statute law halachic codes. A mortal dispute which erupted into a Civil War that clearly divides Reshonim and Achronim Talmudic scholarship to this very day!

The modern day struggle of restoring the cultural heritage, as exemplified in the T’NaCH and Talmudic literature, has the focus, not limiting Zionism based upon the Balfour Declaration of 1917. But rather, Jewish self-determination to rebuild a Torah Constitutional Republic of 12 Tribes; together with employing the T’NaCH and Talmud as models to re-establish lateral common law Small and Great Sanhedrin Courtrooms and re-ignite the Torah faith to pursue righteous judicial justice which sanctifies, like a korban upon the altar, make a fair restitution of damages inflicted by Party A upon Party B, among the Jewish People within the borders of the Republic of Israel.

The modern pilpul method, which emerged primarily in the 16th and 17th centuries, heavily focused on highly analytical and abstract Talmudic reasoning. Pilpulists sought to reconcile seemingly contradictory interpretations from various Rishonim (early commentators) and often relied on complex distinctions to clarify Talmudic discussions.

The Baali Tosafot, by stark contrast, sought through comparison of outside halachic Primary source precedents from different mesechtot of the Talmud, in order to force a change of perspective. Not just to the sugya of Gemara but more importantly to the language of the Mishna, which the Gemara comments upon in the first place.

The critical distinction between common law (as seen in the Ba’alei Tosafot) and statutory law (as embodied by Maimonides and later Yosef Karo) absolutely vital. Common law, based on case law and precedents, a more flexible and contextual sh’itta. Whereas statutory law is codified, systematic, and focuses on creating clear, universal rules. The Ba’alei Tosafot deep rooted case-based, dialectical approach, whose logic drew analogies and comparisons across different tractates of the Talmud. This sh’itta\method driven by the fluidity of legal reasoning and the premise that law simply derived from the text in a way that accommodates a multiplicity of interpretations. As opposed to Maimonides’ goal of codifying Jewish law into a Goy systematic code that seeks to provide clearer guidance for Jewish life. Hence the Czar of Russia wanted to replace the study of the Talmud with the study of the Rambam code.

The intellectual conflict between the Tosafists and Maimonides——reflects a fundamental tension in Jewish legal scholarship. The ban (cherem) placed on Maimonides’ writings by both the Court of Rabbeinu Yona in Spain and the French rabbis in 1232, particularly in response to his Yad Chazakah, highlighted the deep divide between those who sought to codify Jewish law and those who insisted on a more dynamic, contextual approach to halachic analysis. This divide has severe historical repercussions, especially when Jewish communities found themselves increasingly split between those who supported Maimonides’ legal systematization and those who followed the common law model of the Tosafists, and RaZBI or Baal Ha-Maor.

Modern day Zionism represents a modern day Jewish identity crisis. Can Jews in Israel re-establish a Torah Constitutional Republic and Sanhedrin common law lateral courtrooms as our Moshiach Beit Ha’Mikdash?! Torah faith defined as: Judicial righteous justice continually pursue.

The modern Pilpul movement itself began in the late 16th and early 17th centuries with figures like Rabbi Moses Isserles (Rema), Rabbi Shlomo Luria (Maharshal), and Rabbi Menachem Azariah de Fano, who played important roles in shaping and popularizing this method of Talmudic study.

The Baali Tosafot almost totally ignored the Statute law\Roman Law assimilation introduced most specifically by the Rambam. Only twice throughout the Sha’s Bavli commentary did the Tosafot mention opinions made by the Rambam. And on both occasions the Baali Tosafot disputed the Rambam’s opinions. The Baali Tosafot agreed with Rabbeinu Yonah’s cherem condemnation of the Rambam. In 1232 the French rabbis of Paris likewise placed the ban of charem upon the Rambam and his books.

The pilpul scholars, particularly in the 16th and 17th centuries, primarily concerned with resolving Talmudic contradictions and analyzing the fine distinctions in legal discussions. Their approach often emphasized logical acumen and intellectual sophistication in reconciling varying opinions, but this led to a lack of clarity regarding the foundational differences between common law (as seen in the Tosafot) and statutory law (as seen in the Rambam and the Tur).

Pilpulists, often more focused on Talmudic dialectics—resolving apparent contradictions in the text—than on organizing law into more systematic categories. This made it harder for them to discern the broader structural differences between case-based common law (as seen in the Tosafot) and codified statutory law (as seen in the Rambam and the Tur).

Pilpul scholarship arose during a time of intense intellectual engagement with Jewish texts, particularly the Talmud within the ghetto gullags. However, the concept of statutory law in Jewish tradition, as developed by Maimonides and others, was somewhat distinct from the traditional Talmudic analysis that the kabbalah of rabbi Akiva’s פרדס logic sh’itta emphasized. Pilpulists simply failed to prioritize the broader organizational structure of Jewish law. This branch of modern scholarship focused on detailed textual analysis, which contributed to their failure to make the critically important distinction which separates T’NaCH\Talmud common law from assimilated Greek/Roman statute law. A fundamental and utterly basic gross error which plagues the Modern Orthodox Movement to this very day.

The failure to distinguish between common law (as exemplified by the Tosafot and RaZBI or Baal Ha-Maor) and statutory law (as exemplified by Maimonides and the Tur) has had significant consequences for Jewish law and Jewish thought, especially in the context of Modern Orthodoxy.

The Modern Orthodox movement, often marked by an effort to reconcile traditional Jewish law with the modern world, and much of this effort rests on the intellectual framework established by earlier pilpul scholars. However, this dialectical approach to Jewish law always fails to address the fundamental structural differences between case-based common law and systematic statutory law. Rabbi Akiva’s פרדס logic as opposed by Aristotle’s syllogism.

One of the challenges of Modern Orthodoxy, how it navigates the modern legal system, which largely base themselves on statutory law. The pilpul method, with its focus on abstract distinctions and detailed textual analysis, simply ill-suited to rationally address the required legal clarity and uniformity within contemporary legal systems. This has led to some challenges in applying Jewish law to modern circumstances, as the methods developed during the pilpul era often fail to offer clear, systematic guidance.

The Modern Orthodox movement often places heavy emphasis on traditional Talmudic study. The chief tool of their focus, pilpulistic reasoning often obscures the broader structural organization of Jewish law. Pilpulist scholarship, alas more concerned with dialectical analysis and resolving contradictions than with organizing Jewish law into clear, accessible interpretations concerning the k’vanna of those laws. This results in a lack of clarity in Modern Orthodoxy when it comes to engaging with the legal system and the modern world.

The pilpul method’s prioritized focus on abstract textual analysis and dialectical reasoning led scholars to overlook the critical distinction between common law (as seen in the Tosafot and RaZBI or Baal Ha-Maor) and statutory law (as seen in Maimonides and the Tur).

This intellectual failure to separate and prioritize the difference between interpretation of k’vanna from scholarship which systematizes and categorizes Jewish law; an inherited “genetic” flaw which retarded Torah faith..

This conceptual error, simply fundamental to understanding the tensions and difficulties that continue to shape Modern Orthodox thought today.

Restated: Modern Orthodoxy, by nature, seeks to harmonize Jewish law with the realities of modern life. It aims to preserve traditional Jewish practices and engage with the post American and French revolutions secular world.

However, this reconciliation, often compromised by an intellectual blind spot — the failure to distinguish between common law and statutory law. This Downs syndrome baby can never integrate into larger society.

Pilpul, with its emphasis on dialectical analysis and abstract distinctions, prioritizes complexity over clarity. It seeks to reconcile seemingly contradictory opinions through logical ancient Greek reasoning. While this is valuable for deepening intellectual understanding with Goyim, it falls flat on its face short when it comes to producing clear legal directives or systematic guidance of the k’vanna of halachot as positive time oriented commandments; like the B’hag envisions. In other words, pilpul focuses on understanding details and nuances; its sh’tta strives to separate like from like. But it fails to the legal framework of T’NaCH and Talmudic common law..

The modern legal system, based upon the Rambam\Karo statute legalism, statutory in nature. Modern Orthodoxy functions through codified statute laws organized into clear religious frameworks and categories. This stands in stark contrast to the common law schools based upon Rashi’s Chumash commentary and classic Talmudic commentators. The blind nature of modern pilpul scholarship to the fundamental differences which divided the Reshonim scholars into two hostile camps and exploded into Civil War – totally amazing. On par with the metaphor: remove the beam out of your own eye before attempting to remove the fleck of dust in my eye.

The Rambam Civil War started in assimilated ‘Golden Age’ Spain, and quickly spread to France. A decade after the rabbis of Paris placed the ban of cherem upon the Rambam, the Pope and king of France burned all the Talmudic manuscripts existent in France, 24 cart-loads. The flames of Jewish Civil War then passed to England in 1290 and returned to France in 1306 with the destruction of the Rashi/Tosafot common law school of Talmudic scholarship.

Jewish anarchy and chaos then jumped to Spain. The Pope decreed a three Century ghetto imprisonment of all Western European Jewry. This resulted in a mass population transfer of Jews who fled Church oppression and fled to Eastern European countries. In 1648 the Cossack revolts slaughtered Jewish communities across the Ukraine and Poland. The barbarity, unmatched till the Nazi Shoah of the 20th Century.

The Rambam’s approach to statutory law versus the Tosafot’s focus on dialectical reasoning indeed highlights two competing visions of Jewish legal scholarship, and the broader societal and historical consequences important for understanding how these intellectual divides led to much of the turbulence and displacement of Jewish communities.

Modern pilpul—with its focus on abstract reasoning, nuanced analysis, and resolving contradictions—had an immense impact on Jewish legal scholarship within the ghetto gulags. The intellectual approach of Pilpulism, often complicated and unsettling. Students return home after a week in the Yeshiva and discuss chol matters but never their pilpul learning. Why? Only the tip of the iceberg of students studying pilpul scholarship understand the subtle distinctions made by their Rav. Impossible to repeat and duplicate this learning at a Shabbos table with people who have not sat in the shiur the entire week.

The division between statutory law (as represented by Maimonides and the Tur) and common law (as seen in the Tosafot and RaZBI or Baal Ha-Maor) has had a lasting impact on how Jewish law is studied and applied, particularly in the context of Modern Orthodoxy. This historical divide continues to echo in contemporary Jewish intellectual debates. The pilpul method simply ill-suited for engaging with contemporary legal systems, which prioritize clarity, uniformity, and practical application of laws.

The destruction of Jewish texts and cultural disintegration left scars that still influence how Jewish communities in Eastern Europe (and, by extension, the rest of the Jewish world) approached Jewish law. Talmudic scholarship during this period became both an intellectual struggle for survival and a way of preserving Jewish identity amidst immense adversity.

The modern-day Orthodox movement inherits this complex intellectual history, one shaped by deep divisions between pilpul and statutory law, and the tensions resulting from the Rambam Civil War. These tensions continue to play out in how Modern Orthodoxy fails to reconcile Jewish law with modernity.

The intellectual blind spot—the failure to properly distinguish between common law and statutory law—remains one of the central challenges faced by Modern Orthodoxy today. The movement must find a way to move past these intellectual divides, of Jewish ערב רב assimilation and intermarriage which always results in the rise of Amalek/antisemitism. The assimilated Rambam code of Greek & Roman statute law flagrantly profanes the 2nd Sinai commandment not to worship other Gods. Jewish intermarriage in America and Europe has become a cursed plague, worse than all the 10 plagues of Egypt.

This disconnect between high-level scholarship and practical, day-to-day Jewish life, a key critique of pilpul as it evolved. While it’s an intellectually rich method, pilpul tends to focus more on theoretical dialectics rather than providing clear, practical guidance for Jewish law that can be easily applied in real-world court room situations.

This creates a fundamental tension for Modern Orthodoxy, as it tries to preserve Talmudic tradition while adapting to the needs and expectations of a modern, legal society that does not understand that a Torts courtroom splits 2 of the 3 Justices into prosecutor and defence attorneys.

The three Century Ghetto gulag produced famous commentaries to Karo’s statute law halachic code. But when Napoleon freed the Jews from their Ghetto gulag prisons, they faced the total shock of a modern world of Universities, roads, travel, and education! All the super-commentary statute law commentaries and codes upon halacha, transformed unto the value of tits on a boar hog over-night. Reform Judaism sprang from assimilation to statute law legalism and the false messiah movements of the 17th Century.

The Ghetto gulag served as a self-contained environment for Jews, where Jewish law and Talmudic scholarship were crucial to maintaining the fabric of community life. With the oppressive conditions of the Ghetto gulag, the focus on legalistic study became a central intellectual pursuit. In the absence of broader engagement with the secular world, Jewish scholarship turned inward, and figures like Rabbi Yosef Karo, author of the Shulchan Aruch, became central figures in the codification of Jewish assimilated statue law.

Super-commentaries on Karo’s statutory law became incredibly important during this time. They were essential for understanding, interpreting, and applying the halachic system in the context of Jewish life, and paved the way for an entire intellectual tradition focused on codifying Jewish religious ritual law and making it accessible to communities that, for centuries, lived in physical and intellectual isolation from the rest of the world.

When the Ghetto gulag system was lifted, when Russian Jews fled to the goldene medina, or when Napoleon shattered Catholic ghetto gulag walls, the Jews, thrust into an entirely new world that was radically different from the world of statutory law and ritual halacha that had defined their previous existence. The emancipation of Jews——introduced an intellectual and societal shock to Jewish communities. For Jews who had lived for centuries in the confines of Ghetto gulags, the opening up of the world, not just a physical liberation, but also a profound shift in how Jewish law now perceived and applied.

Modernity—with its emphasis on universities, intellectual freedom, secular knowledge, and the rapid growth of the modern state—posed a challenge to the traditional structures of Jewish scholarship and legal authority. The commentaries on Karo’s legal code, which had served to provide clarity and stability in a time of restriction, suddenly seemed irrelevant or even obsolete in a world that was no longer primarily governed by Jewish ritual halachic observances. Jews, now entered universities and interacted with broader society. Jews now exposed to new ways of thinking, new legal systems, and new forms of education.

This transformation led to tensions between Jewish tradition and the modern world. The Reform Movement, which arose in the early 19th century, capitalized on this sense of disorientation and pushed for a more modern, secularized understanding of Judaism that would align more closely with European norms and modern legal frameworks. The Reform Movement’s break from the traditional, legalistic approach to Jewish ritual law was, in part, a reaction to the irrelevance of codified Jewish law in a society that was increasingly governed by secular, statutory legal systems. Berlin became their New Jerusalem!

The rise of Reform Judaism in the 19th century—especially in Europe—was one of the most significant outcomes of the shock of modernity. Reform Jews rejected the rigid ritual legalism of traditional Judaism, and instead emphasized spirituality, ethical teachings, and personal autonomy.

The Reform critique of blind ritual legalism – consumed by the perception that statutory law and legal codes (like those of Karo) were no longer relevant to the new world they inhabited. Reform Judaism embraced a more assimilated, flexible and adaptable approach to Jewish ritual practices, prioritizing ethics and spirituality over strict blind legal adherence to ritual law that had no k’vanna. This response, while representing a significant break from traditional Jewish life, also highlighted the unresolved tension between Jewish law as a statutory code and the demands of modern society.

Assimilation became an inevitable part of this dynamic. The appeal of the modern world, with its emphasis on education, economic opportunity, and social integration, made it increasingly difficult for many Jews to continue adhering to the strict legal systems and Talmudic traditions that had once defined their communities. Especially when Traditional Jewry had clearly gone off the chosen path; Yeshivot skipped over the Aggadic portions because those rabbis had no education how the Addadah makes a drosh back to learn prophetic mussar, based upon the kabbalah of rabbi Akiva’s פרדס.

The modern world, in many ways, represented a temptation for many Jews to leave behind their traditional blind ritualism practices of “magic”, in favor of the opportunities and freedoms that secular society provided.

As Modern Orthodoxy emerged in response to these developments, it found itself tasked with reconciling the legalistic foundations of traditional Jewish ritual life with the demands of modern society. The shock of modernity was deeply felt, and Modern Orthodoxy attempted to navigate between the two worlds: on one hand, preserving traditional blind ritual practices through Jewish assimilated statute law, and on the other, engaging with the secular world in meaningful ways.

However, pilpul—with its emphasis on abstract dialectical reasoning—simply ill-suited for offering clear, practical guidance in the modern world to integrate prophetic musssar as the vision of ritual laws. This tension continues to plague Modern Orthodoxy, especially as it tries to navigate statutory law systems like those of Maimonides and the Tur and Talmudic dialectics that so dominate the post Rambam Civil war Jewish intellectual traditions. The rise of Reform Judaism demonstrated the difficulties that Jews faced in transitioning from a legalistic, codified world to one that demanded pragmatic, ethical, and spiritually centered approaches to Jewish life.

Modern Orthodoxy today faces a dilemma: how to preserve the deep intellectual engagement of traditional Common law while simultaneously providing practical, clear, and systematic legal guidance for the modern world. The failure to reconcile statutory ritual law that has no k’vanna, together with blind pilpulim—and the consequent disconnect between פרדס Ordered dicipline of rabbi Akiva’s logic sh’itta platform which interpreted the k’vanna of halachot, contrasted by Aristotle’s practical applications, which organized halacha into egg-crate codes organized into specific subject matters—remains a significant challenge.

What Shiatsu points are employed to treat lung diseases?

Shiatsu can be a valuable therapy for individuals experiencing sciatic nerve pain and lung diseases like COPD or asthma. By addressing the root causes of both conditions—through the stimulation of specific meridian points, relieving muscle tension, and promoting deep relaxation—it can help improve circulation, enhance breathing, and reduce discomfort. This combined approach helps to treat not only the sciatica but also its potential negative impact on lung function, making Shiatsu an effective tool for addressing these issues together.

Shiatsu is a form of Japanese therapeutic massage that is based on principles of Traditional Chinese Medicine, particularly the flow of Chi through meridians in the body. Shiatsu aims to restore balance and promote healing by applying pressure to specific points along these meridians using fingers, palms, and thumbs. It can be effective for a range of physical issues, including sciatic nerve pain and certain lung diseases like COPD and asthma.

Sciatic nerve pain, or sciatica, often results from nerve compression or irritation, typically in the lower back or pelvis, and can radiate down to the legs. Shiatsu can help address this by targeting both the affected areas and the corresponding meridians. Some ways Shiatsu can treat sciatic nerve pain. Shiatsu involves applying gentle pressure and stretching to the lower back, pelvis, and legs, which helps release muscle tension around the sciatic nerve. This can help reduce pressure on the nerve, relieving pain and discomfort. Can target points along meridians that correspond to the lower back and legs.

Shiatsu can focus on the Du Mai, which runs along the spine and includes important points such as Du 3 (Yuan Shu) and Du 4 (Mingmen). These points are often used to treat lower back pain and improve the flow of Chi to the lower body. Shiatsu also targets points on the Ren Mai, such as Ren 4 (Guanyuan), to strengthen the lower back and improve Chi circulation. The Bladder meridian runs along the spine and is related to the sciatic nerve. Shiatsu can focus on points along this meridian, such as Bladder 23 (Shenshu) and Bladder 25 (Dachangshu), to alleviate back pain and restore energy flow. By addressing stagnation in the lower back, pelvis, and legs, it can alleviate pain, reduce inflammation, and restore balance to the body.

For respiratory issues such as COPD and asthma, Shiatsu can help by improving lung function and promoting deeper, more effective breathing. Shiatsu techniques focus on stimulating meridian points that influence the lungs, diaphragm, and respiratory function. Shiatsu can help individuals with lung conditions engage in deeper, more effective breathing by relieving muscle tension in the chest, diaphragm, and back. By reducing the tightness in these areas, it allows for easier expansion of the lungs, which is essential for managing conditions like asthma and COPD.

Shiatsu practitioners target meridian points that correspond to the lungs and respiratory system. Shiatsu focuses on points along the Lung meridian, such as Lung 1 (Zhongfu) and Lung 9 (Taiyuan).

Lung 1 (Zhongfu), plays a crucial role in the management of respiratory issues, helping to regulate the lungs and clear excess Phlegm, heat, and Chi stagnation. It is also a key point for treating chronic cough, asthma, and chest tightness, as well as helping to boost the Lung Chi. Lung 1 is primarily used to treat conditions affecting the Lungs and respiratory system, but it has a broader range of indications, particularly for the chest, Chi, and fluid metabolism.

Lung 1 is commonly used for chronic cough, asthma, and wheezing. It helps to disperse and descend Lung Chi, making it effective for coughing with phlegm, especially if the cough is caused by Phlegm-Heat or wind-cold invading the lungs. It also works well for shortness of breath or tightness in the chest associated with asthma or bronchitis.

Lung 1 is used for chest congestion and pain, particularly when this is due to Lung Chi stagnation or excess heat. It can help relieve tightness in the chest and improve breathing. Lung 1 can help tonify and strengthen Lung Chi, which is essential for maintaining normal respiratory function. This point is used in cases of Lung Qi deficiency, which can manifest as fatigue, shortness of breath, and weak voice. It is also beneficial for conditions where Phlegm and heat are accumulated in the lungs, causing symptoms such as coughing with yellow or green mucus, fever, thirst, and chest discomfort. Lung 1 helps to clear Phlegm-Heat from the lungs and restore the normal flow of Chi. Lung 1 can be used to calm the mind and relieve symptoms of anxiety or grief, which can negatively affect the lungs. In TCM, the lungs are closely linked to grief and metal, and this point is thought to help release pent-up emotions and alleviate mental tension.

Lung 1 is used to help clear heat and detoxify the body. It is sometimes employed in treating skin rashes, eczema, or acne, especially when these conditions are linked to heat or toxins in the body. Such as cough, asthma, wheezing, bronchitis, or shortness of breath. For improving breathing and relieving congestion in the chest. To strengthen the Lungs and improve energy, fatigue, or a weak voice. For conditions involving thick phlegm, yellow mucus, and heat in the chest or lungs. Especially for grief or metal that impacts the lungs, helping with mental tension.

The Metal element in TCM reflects qualities such as structure, order, boundaries, and the ability to let go—all of which are essential functions of the Lungs. The Lungs take in the Chi from the environment and dispersing it throughout the body. The Lungs, closely tied to the immune system. They help produce Wei Chi, which protects the body against external pathogens like wind, cold, and viruses. This “defensive Chi” acts as a shield, keeping the body safe from illness. If the Metal element is out of balance, the Lungs may become weak, which can lead to difficulty breathing, susceptibility to respiratory infections, or overall fatigue. This may also result in difficulty letting go of emotions, as the Lungs’ ability to process grief and sorrow is impaired.

When the Lungs are weakened or affected by grief, they may also fail to properly transform and excrete fluids. This can lead to the accumulation of phlegm and dampness in the lungs, resulting in coughing, wheezing, or excessive mucus production. The Ying Lungs are linked to the Yang Large Intestine, which is responsible for elimination. When the Metal element is out of balance, there may be issues with letting go of both physical and emotional waste, leading to constipation or a feeling of emotional stagnation.

One of the key qualities of the Metal element is the ability to let go. This is reflected in the Lung’s role in regulating the body’s ability to exhale and release. Emotionally, the Lungs help us to “release” grief, just as the body releases carbon dioxide with each exhalation. If the Metal element is out of balance, it may lead to an inability to “let go” of past emotional experiences, contributing to stagnation in both physical and emotional health.

Yin and Yang represent the dualistic and complementary nature of forces in the body and the universe. They are not directly equated with specific emotions or elements but are rather used to explain the balance and interactions between opposing qualities. However, when it comes to the Metal element, we can break down its relationship to Yin and Yang, and its association with grief.

The Metal element is traditionally associated with Yin qualities in TCM. This is because Metal is seen as more contracting, solidifying, and inward in nature, all characteristics that align with Yin. The Metal element governs the Lungs (which is a Yin organ) and the Large Intestine (also considered Yin), both of which are linked to the process of letting go, eliminating waste, and drawing inward for nourishment. In contrast, Yang qualities are more expansive, active, and outward, which are typically seen in elements like Fire or Wood in TCM. While Metal is Yin in nature, it does not directly represent Yang, nor is Yang the opposite of grief.

Grief is the emotion most strongly associated with the Metal element in TCM. This emotion can manifest as a difficulty in letting go or a feeling of loss. It can weaken the Lung Chi, leading to physical symptoms like shortness of breath, tightness in the chest, or even respiratory issues. Grief, being a heavy, internalized emotion, fits with the Yin aspect of Metal, because it often causes contraction, sadness, and introspection. It is a more inward-directed emotion, which resonates with Yin’s qualities of passivity and introspection.

The Lungs (Yin organ) govern the inhalation of Chi (a Yin process) and are responsible for emotional processes like grief (a Yin emotion). This is reflective of Yin’s role in introspection, stillness, and holding. The Large Intestine (also Yin) works in excretion and release, an active process, but still within the context of elimination and cleansing (a Yin function overall).

The Yang aspect of Metal helps to ensure that the body’s immune system (Wei Chi) is strong, but the primary focus of Metal, particularly in the context of grief, remains Yin in nature. Grief is associated with the Metal element in TCM and is more closely aligned with Yin, due to its inward, contracting nature. While Yang and Metal are not directly linked, Yang would be more associated with the energetic, active qualities found in other elements (like Fire or Wood). Metal, as an element, represents a Yin quality, helping to regulate the body’s defenses, elimination, and processing of emotions such as grief.

Lung 7 (Lieque), an important point on the Lung meridian. It is commonly used for respiratory issues, immune system support, and acute conditions like colds and flu, as well as chronic conditions like asthma and cough. Lung 7 is often considered a “master” point for the upper respiratory system, playing a key role in treating both Wind-Cold and Wind-Heat conditions.

Lung 7 is one of the most important points for treating conditions caused by Wind and Cold or Heat invading the body. This includes conditions such as: Common cold, Flu, Coughing caused by Wind-Cold or Wind-Heat, Congested sinuses or nasal discharge due to cold or heat, Sore throat with Wind-Heat or Wind-Cold patterns.

Used to treat: Headaches due to Wind or Cold; Nasal congestion or sinus problems; Sore throat or swollen tonsils due to an invasion of Wind-Heat or Wind-Cold; Facial pain, particularly when related to Wind-Cold or Cold invasion. Lung 7 is known for its ability to help the body fight off external pathogens like Wind, Cold, and Heat. It is often used in cases where the Wei Chi is weakened or when there is a susceptibility to colds or flu. It can help stimulate the immune system, improving the body’s ability to resist these external pathogens. Lung 7 is beneficial for more chronic conditions, such as asthma, bronchitis, or chronic cough, especially when these conditions involve Chi stagnation in the lungs or a deficiency of Lung Chi.

In cases of Lung Yin deficiency that cause symptoms like a dry cough, throat dryness, or night sweats, Lung 7 is sometimes used in combination with other points to help nourish Yin and support the Lungs. Lung 7 is sometimes used in combination with other points to treat facial paralysis or conditions related to stroke recovery, particularly when there is an imbalance in the Yang or Wind that affects the face.

Lung 7: For chronic cough, asthma, and shortness of breath, especially when there is Phlegm or Qi stagnation in the lungs. To expel external pathogens and relieve symptoms like cough, fever, chills, nasal congestion, and sore throat. To support the immune system and fight off colds, flu, or other upper respiratory infections. Particularly for sinus issues, headaches, and pain related to Wind-Cold or Wind-Heat. To treat dry cough, throat dryness, and night sweats caused by Lung Yin deficiency. It is primarily a point that expels external pathogens like Wind-Cold or Wind-Heat.

Lung 7 is often used in combination with other acupuncture points to treat respiratory and immune system issues, especially those related to Wind-Cold or Wind-Heat. Lung 7 (Lieque) is a powerful point for expelling external pathogens like Wind-Cold or Wind-Heat, and it is frequently used to treat respiratory conditions such as cough, asthma, wheezing, and sinus congestion. It is also helpful for immune system support and upper respiratory infections like the common cold or flu. In addition, Lung 7 is used for facial pain, headaches, and conditions affecting the throat. It is an essential point for treating acute and chronic respiratory disorders, particularly those involving external pathogens or Lung Chi stagnation.

Lung 9 (Taiyuan), the Source point of the Lung meridian in Traditional Chinese Medicine. It is an important point for tonifying Lung Chi and treating conditions related to Lung deficiency, respiratory issues, and skin problems. It plays a central role in strengthening the Lungs and improving Chi and blood circulation. A key point for tonifying Lung Chi. It is especially useful for chronic respiratory conditions where the Lung Chi is weak. This can include symptoms like shortness of breath, fatigue, a weak voice, and spontaneous sweating. It helps to reinforce the Lungs and improve overall respiratory function.

Lung 9 is commonly used in treating chronic cough and asthma, particularly when these conditions are due to Lung deficiency or Lung Chi stagnation. It helps to strengthen the Lungs and improve their ability to manage Phlegm and Chi flow, thus alleviating coughing, wheezing, and difficulty breathing.

Lung 9 is highly effective in treating chronic conditions such as chronic bronchitis, emphysema, or COPD (Chronic Obstructive Pulmonary Disease), especially when these conditions are linked to a deficiency in Lung Qi or Lung Yin. It helps to support the lung’s natural function and restore balance in the respiratory system. This point is also helpful for coughing with thick phlegm. It can moisten the lungs, clear phlegm, and ease congestion. It’s commonly used when there is dampness or Phlegm accumulation in the lungs that causes persistent coughing and difficulty expelling mucus. Since the Lung in TCM is related to the skin (the Lung governs the exterior of the body, including the skin and body hair).

Lung 9 can be used for a sore throat or throat dryness, particularly when the condition is related to Lung Yin deficiency or dryness. It helps to nourish the Lungs, moisturize the throat, and alleviate discomfort or inflammation. Lung 9 is also effective for conditions like tonsillitis, especially when it’s accompanied by symptoms of dryness or Lung deficiency. It supports the Lung’s ability to nourish and protect the throat and respiratory passages. Lung 9 can be used to strengthen Lung Chi and help alleviate symptoms of grief, sadness, and emotional stagnation.

Especially in cases of shortness of breath, fatigue, weak voice, and spontaneous sweating. Particularly when they are related to Lung deficiency or Lung Chi stagnation. Such as chronic bronchitis, emphysema, or COPD. For treating phlegm accumulation and congestion in the lungs. For eczema, dry skin, or rashes, particularly those related to Lung deficiency. For dryness or inflammation in the throat, particularly when caused by Lung Yin deficiency. To relieve grief, sadness, or emotional symptoms that affect the lungs.

Combination with Other Points: Lung 9 is frequently used in combination with other acupuncture points to enhance its therapeutic effects: Lung 7 (Lieque): For respiratory conditions, cough, asthma, and flu. Ren 17 (Shanzhong): To open the chest, promote the movement of Chi, and relieve shortness of breath. Bl 13 (Feishu): To tonify the Lung Chi and treat respiratory conditions. ST 36 (Zusanli): To boost Chi and overall energy levels. LI 4 (Hegu): For pain relief and to regulate Chi flow, especially in cases of cold or external pathogens.

This point is a powerful tool for maintaining overall lung health and boosting energy, particularly in cases of chronic illness or weakness. Shiatsu can also target points on the Ren Mai, like Ren 17 (Shanzhong), which is located near the chest and is known for promoting healthy breathing and assisting with conditions like asthma and shortness of breath. Ren 6 (Qihai) is another key point that can help with general Chi and lung function.

Shiatsu includes techniques that focus on the diaphragm, helping to relieve tension in the muscles that control breathing. This is particularly important for people with COPD or asthma, where the diaphragm can become tight and less efficient at helping with deep breaths. Respiratory conditions are often aggravated by stress and anxiety. Shiatsu can help induce a state of deep relaxation, reduce stress, and promote a sense of calm, which can support more effective breathing. The calming effects of Shiatsu are especially beneficial for people with conditions like asthma, where anxiety can trigger or worsen symptoms.

One of the unique aspects of Shiatsu is its holistic approach, addressing both physical pain (like sciatic nerve issues) and respiratory health in the same session. Shiatsu can help people manage multiple conditions. By promoting the flow of Qi to both the lower back and the lungs, Shiatsu helps to restore balance and alleviate pain while simultaneously improving respiratory function. This holistic approach helps treat the underlying imbalances that may be contributing to both sciatic pain and respiratory issues. As sciatic nerve pain often affects posture and can lead to shallow breathing, Shiatsu can help correct these issues. By reducing discomfort and encouraging better posture, Shiatsu can improve lung expansion, which benefits breathing capacity in people with respiratory conditions.

TCM, the Ren Mai (Conception Vessel), Du Mai (Governing Vessel), and Triple Burner meridians are important for regulating the flow of Qi (vital energy) through the body. These meridians are also associated with different aspects of the body’s physical and energetic balance, and specific points along these channels can help influence various conditions, including sciatic nerve pain.

The Ren Mai runs along the front of the body, primarily affecting reproductive and abdominal areas, but it also has an influence on the back and lower body. Although the Ren Mai itself doesn’t directly affect the sciatic nerve, certain points along it may help with lumbar pain and sciatica:

Ren 4 (Guanyuan), runs along the midline of the body. It is commonly used in Traditional Chinese Medicine (TCM) to treat various conditions related to the reproductive, digestive, and urinary systems. Ren 4 is often used to nourish the kidneys and support reproductive function, particularly in cases of infertility, menstrual disorders, and sexual dysfunction. It can also be used to strengthen the digestive system, alleviate bloating, and support overall gastrointestinal health.

Ren 4 is commonly used to tonify the body’s Chi and blood, especially in cases of fatigue, weakness, or a lack of vitality. It is effective in treating urinary retention or incontinence, as it helps regulate the flow of Chi in the lower abdomen. Practitioners often use Ren 4 in combination with other points to address conditions like chronic diarrhea, abdominal pain, or to support the body’s overall healing and energy levels.

Ren 6 (Qihai): This point is highly regarded in TCM for its ability to tonify and regulate the body’s Chi, especially in the lower abdomen. Ren 6 is known as a key point for tonifying and invigorating the body’s Chi, especially in cases of Chi deficiency or general weakness. It’s often used when someone feels fatigued, weak, or low in energy.

By tonifying the abdominal Chi, Ren 6 is effective in improving digestive functions, alleviating bloating, constipation, and other gastrointestinal disturbances. The lower abdomen (lower Jiao) is crucial for reproductive, urinary, and digestive health. Ren 6 helps regulate these functions, and is commonly used to address issues like menstrual irregularities, infertility, urinary retention, and impotence.

In TCM, the Kidneys are often considered the foundation of life and vitality. Ren 6 can help to tonify Kidney Chi, supporting overall energy levels and vitality. It’s also used to nourish blood in cases of blood deficiency, especially when there are symptoms like dizziness, pale complexion, or fainting. This point is useful when Chi stagnation is present, such as in cases of stress or emotional blockages, as it helps to move stagnant energy in the body. Ren 6 is widely known for its ability to invigorate the body’s vital energy and is a go-to point when addressing Chi deficiency and related symptoms.

Ren 17 (Shanzhong) one of the eight extraordinary vessels that run along the midline of the body. Shan means “mountain,” and Zhong means “center” or “middle.” So, Shanzhong can be interpreted as “the center of the chest” or “the central point of the chest,” which reflects its anatomical location and its significance in TCM. In TCM, Ren 17 is a key point for the Heart, Lung, and Chi.

Ren 17 is a key point for regulating the Heart Chi and can help treat heart-related conditions, including palpitations, chest pain, and shortness of breath. It also helps to open the chest and move Chi, making it useful for conditions where there is stagnation or blockage of Chi in the chest. It is particularly effective for conditions where there is Chi stagnation in the chest, such as emotional distress, anxiety, or stress, which can manifest physically as chest tightness, shortness of breath, or feeling of heaviness in the chest.

Ren 17 plays a vital role in lung Chi and is often used to treat respiratory conditions such as cough, asthma, and difficulty breathing. It helps in relieving chest congestion and improving the ability to breathe freely. Because it is associated with the Heart, Lungs, and Chi, Ren 17 also plays a significant role in emotional balance. It is used to calm the mind and address emotional disorders such as grief, anxiety, and depression, especially when these emotions lead to chest tightness or a sensation of constriction in the chest area. This point helps move Chi and blood throughout the upper body, which can be beneficial for conditions like breast pain, mastitis, or difficulty in circulation in the chest region.

Common Indications for Ren 17 (Shanzhong): Chest pain or discomfort (due to heart conditions or Chi stagnation); Palpitations or irregular heartbeat; difficulty in breathing, or asthma, anxiety, grief, and stress, Coughing or respiratory disorders; Digestive problems caused by Qi stagnation, such as acid reflux or difficulty swallowing; and breast pain or related issues.

The Du Mai is often referred to as the “Sea of Yang” because it is associated with the Yang energy of the body, particularly the spine, and the back. Du 3 (Yuan Shu) is significant for its ability to influence the lumbar region and the lower back. runs along the spine and is more directly related to issues affecting the back and lower limbs, making it a more significant meridian for sciatic nerve issues.

Du 3 is primarily used to address issues related to the lower back, spine, and Kidneys. Du 3 can help tonify Kidney Yang and Chi. It is commonly used when there is Kidney deficiency manifesting as fatigue, weakness, low libido, or lower back pain. Du 3 is sometimes used in combination with other points to treat sciatica or nerve pain in the lower back, as it helps promote circulation and relieves pain in the lumbar region. Du 3 can help with urinary retention, incontinence, and other issues related to the urinary system, particularly when these conditions stem from Kidney weakness or Yang deficiency.

It is sometimes used to regulate menstrual cycles and alleviate menstrual pain that is associated with Kidney deficiency, particularly when there are symptoms like lower abdominal pain, fatigue, or coldness in the lower back. Du 3 can be used to strengthen the bone and support bone marrow health, especially in cases of osteoporosis or other skeletal weaknesses. Du 3 (Yuan Shu) is a versatile point for addressing issues related to the lower back, the Kidneys, and overall vitality, especially when there are signs of deficiency or weakness in these areas.

Du 14 (Dazhui): It plays a critical role in treating conditions related to fever, immune system function, respiratory health, Yang deficiency, and upper body pain. It’s especially effective for clearing excess heat and boosting the body’s defenses against pathogens. One of the most important channels for governing Yang energy in the body. Du 14 is considered a very powerful point for treating a wide range of conditions and is often referred to as a “Sea of Yang” point due to its strong ability to regulate the Yang energies of the body, fever, immune system function, and neck and back issues.

Du 14 is highly effective in treating fever, especially when it’s due to external pathogens like wind-heat or wind-cold, terms used to describe different types of external pathogenic influences that can invade the body, causing illness. Both are related to the presence of Wind, which is considered a leading factor in the development of many diseases in TCM due to its rapid and changeable nature. It’s often used to expel pathogens from the body and is considered one of the “antipyretic” (fever-reducing) points in TCM.

Wind-Heat is typically associated with acute conditions, often during spring or early summer. Wind-Cold represents the invasion of external pathogens, but in this case, it involves Cold rather than Heat. Wind-Cold is more common in fall or winter and typically presents with more chilliness than fever.

Du 14, very beneficial for boosting the body’s Wei defensive Chi, which is the body’s immune system. It helps strengthen the body’s resistance to external pathogens and is frequently used to help with colds, flu, and respiratory infections. Du 14 is also used to treat stiff necks, shoulder pain, upper back pain, and muscle tension in the upper body. It is particularly helpful for releasing muscle tension and stagnant Chi in the back and neck.

Du 14 is considered a strong point for tonifying Yang energy, particularly Yang Chi and Wei Chi. It is useful for treating Yang deficiency, which may manifest as feelings of coldness, weakness, fatigue, or a lack of vitality. Du 14 is commonly used to treat conditions like asthma, cough, or shortness of breath due to its ability to regulate Chi and heat in the chest area and support respiratory function.

When there is excess heat in the body, Du 14 helps clear this heat, especially in the context of inflammatory conditions, skin rashes, or swelling. Du 14 can also have a calming effect on the nervous system and is used to treat symptoms like insomnia, anxiety, or restlessness, particularly when these symptoms are due to an imbalance of heat or excess Yang. Treats asthma, cough, and other respiratory conditions. Effective for treating colds, flu, and respiratory issues due to pathogenic wind-heat or wind-cold. Relieves stiffness, pain, and tension in the upper body. Restores Yang energy, particularly in cases of cold limbs, low vitality, and fatigue. Helps with mental clarity, stress reduction, and sleep disturbances. It has a strong heat-dispersing action.

Combine with points like Lu 7 (Lieque) or Ren 17 (Shanzhong) to address lung and respiratory function. Pair with Bladder points such as Bl 10 (Tianzhu) or Bl 11 (Dazhu) for relief from neck, shoulder, and upper back pain. Combine with Ren 4 (Guanyuan) and Du 4 (Mingmen) to strengthen Kidney Yang and restore vitality.

The Triple Burner meridian is connected to the overall balance of the body’s energy systems, including the fluid metabolism, which can affect areas like the back and lower limbs. TB 5 (Waiguan): also known as Triple Burner 5 or Outer Pass, is an important acupuncture point on the Triple Burner (San Jiao) meridian. The Triple Burner is one of the “extraordinary” meridians in Traditional Chinese Medicine (TCM) and is linked to the body’s metabolic and fluid balance, as well as its ability to manage the distribution of Qi and heat throughout the body.

Waiguan is known for its ability to regulate the Triple Burner and disperse wind, especially wind-heat, making it a commonly used point for conditions involving the upper body and head. Wind is a key pathogen in TCM, often associated with external diseases like colds and flu. TB 5 is particularly useful for expelling wind, especially wind-heat, making it effective in treating headaches, migraine, and colds with symptoms like fever and sore throat.

TB 5 is commonly used for various types of headaches, especially those that are associated with wind (e.g., temporal headaches, tension headaches, or sinus headaches.

TB 5 is effective in treating pain, stiffness, and tension in the neck, shoulders, and arms. It helps to clear wind from these areas and relieve muscular tension, making it useful for conditions like frozen shoulder, neck pain, and upper back pain. The Triple Burner has a role in regulating the body’s fluid metabolism and heat distribution. TB 5 is often ches). It is also useful for migraines where wind or heat is involved. TB 5 is considered an important point for ear problems such as tinnitus, earaches, and hearing disturbances, particularly when these are related to wind or heat in the body. It helps clear blockages in the ear and promotes circulation in the head and neck region. This point is also used to help regulate emotions, especially anxiety, stress, and irritability, which can be related to heat or Chi stagnation. It has a calming and balancing effect on the body and mind.

Although it’s not directly related to the digestive organs, TB 5 can be helpful in treating conditions like nausea, indigestion, or bloating, particularly when these are due to Chi stagnation or wind-damp issues in the body. Particularly those associated with wind, heat, or tension in the upper body. Relieves pain and stiffness, particularly in cases of frozen shoulder or upper back pain. Effective for tinnitus, earaches, and other hearing disturbances. Helps reduce anxiety, stress, and irritability. Assists with nausea, bloating, and indigestion.

TB 5 is often used in combination with other points for its strong effects on wind, heat, and Chi regulation, LI 4 (Hegu) for pain relief and to clear wind, heat, and Chi stagnation. GB 20 (Fengchi) for headaches and neck pain, especially when associated with wind or heat. SI 3 (Houxi) for neck and shoulder pain. LI 11 (Quchi) to clear heat and cool the body. It is a great point for conditions involving the head, neck, shoulders, and ears, as well as for regulating Chi and fluid metabolism.

TB 6 (Zhigou), also known as Triple Burner 6 or Branch of the Gateway, is an important acupuncture point located on the Triple Burner (San Jiao) meridian, which plays a vital role in regulating the body’s fluid metabolism and the distribution of Chi and heat. It is particularly useful in treating conditions that involve Chi stagnation, heat, and dampness.

TB 6 is known for its ability to regulate the Triple Burner, move Chi, and clear heat. TB 6 is often used for various digestive problems, especially those related to Chi stagnation and heat. It can help with constipation, bloating, indigestion, and gastrointestinal discomfort. It is particularly effective when digestive problems are accompanied by a feeling of fullness or a sluggish digestion.

TB 6 is a powerful point for moving Chi, particularly in the upper and middle Jiao (the chest and abdomen). It is used to treat conditions caused by Chi stagnation, such as stress, tightness, and pain in the chest, ribcage, or abdomen. This point is often used to relieve tightness and discomfort in the body, especially when the Chi is not circulating smoothly.

TB 6 can be used for pain in various parts of the body, including the shoulders, arms, ribs, and abdomen. It is particularly helpful for conditions like costal pain (pain along the ribs), muscular tension, and upper body pain that is related to Chi stagnation or heat accumulation. TB 6 helps to clear heat and dampness from the body, particularly when these conditions affect the middle Jiao (digestive system). It is effective for treating conditions like jaundice, bloating, and nausea caused by damp-heat accumulation in the body. TB 6 is also useful for treating headaches, particularly those related to Chi stagnation or heat in the body. It can help alleviate tension headaches and migraines that are accompanied by feelings of fullness, pressure, or heat.

TB 6 can be used to regulate the chest area, making it beneficial for conditions like asthma, cough, and shortness of breath. It helps to open the chest and promote the smooth flow of Chi through the respiratory system. It is calming and can help ease the mental tension caused by emotional stress. Useful to relieve tightness, fullness, and pain in the chest, ribcage, and abdomen. Helps with asthma, cough, and shortness of breath. For symptoms like constipation, bloating, indigestion, and nausea. Effective for pain in the shoulders, arms, ribs, and upper abdomen. To clear heat, dampness, and damp-heat from the body, especially in the digestive system. For tension headaches, migraines, or headaches caused by Chi stagnation.

TB 6 is often used in combination with other points to enhance its therapeutic effects. Commonly paired points include: LI 4 (Hegu): To move Chi and clear stagnation, especially in cases of pain or headaches. ST 36 (Zusanli): To support the digestive system and help move Chi in the body, especially for pain and stiffness in the ribs or shoulders. Ren 12 (Zhongwan): For digestive issues and to regulate the middle Jiao.

TB 6 (Zhigou), a versatile and powerful point for regulating the Triple Burner, moving Chi, and clearing heat and dampness from the body. It is particularly useful for digestive issues, pain relief, and emotional health, as well as treating conditions like headaches, abdominal discomfort, and respiratory problems. It is commonly used to treat Chi stagnation and heat accumulation in the body, making it a key point for both physical and emotional well-being.

The Lung and Stomach are linked in the Metal-Earth element relationship. If Lung Chi is weak or stagnant, it may cause digestive problems such as bloating or nausea. Stomach 36 (Zusanli) is a common point to support the Stomach, especially if there’s a connection between Lung dysfunction and digestive issues. Stomach 36 (Zusanli), one of the most important and widely used acupuncture points in Traditional Chinese Medicine. onsidered a command point for the abdomen and a tonifying point for the body. Stomach 36 is often referred to as a “vital point” for general health, vitality, and digestion, and it plays a central role in treating many types of digestive disorders, Chi deficiency, fatigue, and immune system support.

Stomach 36 is a highly versatile point with a broad range of therapeutic uses. It is primarily used to tonify Chi, blood, and Yin, and it is also effective for strengthening the digestive system, improving stamina, and promoting overall health. Stomach 36 is one of the best points for addressing stomach issues such as poor digestion, gastritis, nausea, vomiting, bloating, indigestion, and constipation. It helps regulate Stomach Chi, strengthen the digestive system, and restore the function of the Spleen and Stomach. Stomach 36 is a powerful Chi tonifier and is widely used to treat conditions resulting from Chi deficiency in the Stomach, Spleen, and whole body. It can help alleviate symptoms like fatigue, weakness, shortness of breath, and poor appetite. This point is particularly helpful in chronic illnesses or recovery from illness.

Stomach 36 is often used to tonify blood and treat anemia, pale complexion, dizziness, fatigue, and weak limbs. By strengthening the Spleen and Stomach, it improves the production of blood and promotes better circulation. Stomach 36 has a significant impact on the immune system. It is often used to boost immunity and improve resistance to illness. This makes it an excellent point for treating chronic infections, cold or flu, or weakness due to a compromised immune system. Stomach 36 is frequently used for chronic fatigue or general weakness. It can restore energy to the body, improve stamina, and help people feel more vital and active. This point is often used in conjunction with other points to support recovery after illness or to address generalized weakness.

This point can also be helpful for treating pain in the abdomen, legs, and joints. It has analgesic properties, [An analgesic is any agent (such as a medication, herb, or therapy) that works to alleviate pain without causing a loss of consciousness.], particularly for conditions related to stomach, intestines, and abdominal muscles.

Stomach 36 is often used to treat nausea, vomiting, and other gastrointestinal discomforts, including motion sickness and morning sickness during pregnancy. It regulates Stomach Qi and relieves nausea by harmonizing the Stomach and promoting normal digestive function. Stomach 36 helps to balance emotions and calm the mind, especially when symptoms of stress or anxiety result in digestive issues or fatigue. It can also support those recovering from emotional trauma or mental fatigue.

Kidney 6 (Zhaohai), an important acupuncture point on the Kidney meridian. It is primarily known for its ability to nourish Kidney Yin, moisturize dryness, and support reproductive health. Kidney 6 is often used for conditions related to Kidney deficiency, particularly Kidney Yin deficiency, and it is highly regarded for its ability to regulate fluid metabolism, calm the mind, and support sleep.

Kidney 6 is one of the primary points used to nourish Kidney Yin. Kidney Yin deficiency often presents with symptoms like night sweats, tinnitus, dryness, insomnia, lower back pain, dizziness, fatigue, and thirst. Kidney 6 helps moisturize the body and calm the excess Yang, particularly in conditions where Yin deficiency is a root cause.

One of Kidney 6’s most famous uses is for treating insomnia and other sleep disorders, especially when these conditions are related to Kidney Yin deficiency or Heart Yin deficiency. Kidney 6 can help calm the spirit (Shen) and promote more restful and restorative sleep. It is often used in combination with other points like Heart 7 (Shenmen) or Anmian (a point specifically for sleep) to address sleep disturbances. [[[Anmian not part of the standard acupuncture channels but is an extra point that has a long history of use in treating sleep-related issues. Located on the side of the neck, behind the mastoid process (the bony prominence behind the ear). Anmian roughly translates to “peaceful sleep” or “calming sleep”. Anmian is most commonly used to promote sleep and calm the mind, making it an important point for treating insomnia, as well as other conditions related to mental or emotional agitation. In TCM, the Shen is linked to the Heart and is responsible for the state of mind and consciousness. Anmian helps to calm the Shen, making it beneficial for conditions such as anxiety, irritability, or mental restlessness. Since Anmian is located near the neck and head, it can also be used for headaches, dizziness, and neck pain. Care should be taken when needling the area near the carotid artery and jugular vein.]]]

The strong objections made by classic Talmudic Judaism against Xtian avoda zarah.

Ernst Bloch über die Musik als praeludium vitae aeternae (Das Prinzip Hoffnung): “Dieser Engelsgesang wird die Erlösten des Herrn aufnehmen und umgeben, also ist jede irdische Musik, die ihre Inspiration aus diesem Oben nimmt, für Augustin eine offene Himmelstür, eben ein „praeludium vitae aeternae, ut a corporeis ad incorporea transeamus“ (de musica VI, 2). Musik sollte nun erst völlig von den Zusammenhängen der himmlischen und menschlichen Harmonie handeln; vom Paradies herab senkt sie sich zur musica mundana, der kosmischen Harmonie, dann zur musica humana, der Harmonie von Leib und Seele, und kehrt zum Paradies zurück.”

This dude if not mistaken converted to Xtianity. Ernst Bloch, one of the key figures associated with the famous “Frankfurt School of Social Research”. Why should traditional Jewry despise Bloch’s opinions concerning music? My personal objections which absolutely reject Bloch’s perversion: Jewish Xtian converts have almost always produced trouble, horrible disasters for Jews in Europe. The 1242 burning of the Talmud in Paris France, serves as but one example of abomination. The result of a Jewish convert demanding that the Talmud slandered JeZeus.

The classic Talmudic rabbinic opposition and the rejection of Bloch’s theories as “tumah avoda zarah” (ritual impurity and idolatry), points to the tension between Bloch’s vision of music as a metaphysical tool for spiritual connection and the rabbinic tradition’s rigorous guidelines about religious purity and the avoidance of foreign or non-Jewish spiritual practices. The classical Talmudic opposition to Bloch reflects a fundamental difference in how spirituality, music, and metaphysical concepts are understood and practiced within the frameworks of Talmudic Judaism versus Bloch’s philosophical vision. The emphasis on legal observance, communal identity, and avoidance of foreign influences is central to this rejection.

Talmudic Judaism maintains a highly structured and cautious approach to religious expression and spirituality. The focus is often on legalistic observance of commandments (mitzvot) and ethical actions within the framework of Jewish law (halakhah), rather than speculative metaphysical or transcendental ideas, especially those borrowed from non-Jewish sources like Christian theology.

The classical Talmudic tradition—which is rooted in a very practical and legalistic approach to faith—would likely reject Bloch’s concept of music as a bridge to a divine and eternal realm, primarily because such a notion seems to involve elements of avoda zarah. In the Talmudic view, spirituality and connection to God are not mediated by abstract philosophical systems or artistic experiences, but through the observance of divine commandments and the study of sacred texts like the Torah and Talmud. The idea of using music as a spiritual vehicle to access higher realms or to prepare for “eternal life” would not align with the rabbinic understanding of worship and the purity of spiritual practice.

In traditional Jewish thought, anything that introduces non-Jewish metaphysical concepts—like the idea of “cosmic harmony” or music as an intermediary to divine salvation—could be considered tumah avoda zarah (impurity, idolatry). This is because Jewish law strictly prohibits the adoption of foreign religious practices or ideas that might dilute or contradict the worship of the one, indivisible God. While the Talmudic tradition acknowledges the significance of music in certain contexts (such as the use of the shofar or the singing of psalms), music itself is not viewed as a transcendent tool that connects the listener to divine harmony in the way Bloch proposes.

Music in Jewish tradition plays an important role, but its significance is primarily linked to ritual observance and prayer, not as a mystical or metaphysical means of transcendence. For example, the shofar on Rosh Hashanah, or the melodies sung during the Shabbat and Yom Kippur services, are meant to help bring a person closer to God through worship and repentance, but they are not viewed as a mystical force that connects humanity to divine truths beyond the concrete world of Jewish law and ritual.

This is starkly different from Bloch’s view, where music has a universal, cosmic significance that transcends individual religious traditions. For Bloch, music is not merely a tool for religious worship but a metaphysical instrument that reflects the broader “unseen” dimensions of reality—something eternal, spiritual, and universal.

There is a significant tension between the mysticism of thinkers like Bloch, who see art and music as metaphysical pathways to understanding the divine, and the Talmudic tradition, which emphasizes legal purity, the observance of commandments, and textual study as the primary means of connecting to God. Jewish spirituality is traditionally grounded in law and communal practice, rather than in individual mystical or philosophical experiences, especially ones drawn from non-Jewish traditions.

Jewish mysticism (e.g., Kabbalah) does explore spiritual dimensions and the connection between the material and the divine, but it does so within the framework of Jewish law and tradition. Mystical practices like those found in Kabbalah or Hasidism might incorporate music in a way that elevates the soul toward a greater understanding of God, but the focus remains on the observance of commandments and devotion to God through the sworn oaths by the Avot embraced by the generations of the Jewish people—not the kind of universal, abstract, and potentially syncretistic worldview Bloch presents.

The classic Talmudic opposition to Ernst Bloch’s theories, particularly regarding his ideas of music as a metaphysical gateway to the divine, arises because Bloch’s worldview contrasts sharply with the Jewish theological and philosophical tradition. Talmudic Judaism emphasizes the observance of specific commandments and the study of sacred texts as the primary means of spiritual elevation, while Bloch’s philosophy presents music as a transcendental force capable of bridging temporal human existence with an eternal, divine reality.

From the Talmudic perspective, non-Jewish metaphysical concepts like those found in Bloch’s Christian-influenced philosophy would be viewed with suspicion, if not outright rejection, as potentially leading to avoda zarah that distract from the unique, mutually oath brit sworn תמיד מעשה בראשית relationship between God and the Jewish people. Thus, Bloch’s ideas would likely be seen as incompatible with the Talmudic understanding of worship, divine law, and the role of art in Jewish spirituality.

Jewish Response to the Av Tuma New Testament Avoda Zarah Fraud.

https://christianpure.com/es/learn/difference-old-testament-tanakh/

How did the letters written by the Apostle Paul expose the concealed intent of an agent provocateur? Specifically, how did his letters both undermine the Roman Pantheon of Gods and Xtianity itself?

Paul’s letters both challenged the Roman pantheon by promoting monotheism and critiquing idolatry and emperor worship, while also sometimes undermining early Christian thought, especially in his approach to Jewish faith concept of pursuit of judicial justice.

The letters written by the Apostle Paul represent a significant part of early Christian literature, and while they primarily serve to spread and clarify Christian teachings. Also aspects of Paul’s writings seen as challenging both the Roman Pantheon and elements of early Christianity itself.

The Roman Empire’s religious system was polytheistic, worshiping a wide range of gods, based upon the Greek model. Paul’s letters, promoted monotheism — as central to Christian faith. For example, in 1 Corinthians 8:4-6, Paul acknowledges that many people in the surrounding culture believe in many gods, but for Christians, “there is but one God, the Father, from whom all things came.” This contrasts sharply with Roman polytheism, where each god or goddess had a particular domain of influence (such as Jupiter, Mars, Venus, etc.).

Paul consistently warned against idolatry, urging his followers to avoid worshiping statues and images of gods, a practice common in Roman religion. In 1 Corinthians 10:14, he writes, “Therefore, my dear friends, flee from idolatry.” He uses strong language to describe the futility of idol worship, which directly undermines Roman religious practices that were centered around the Pantheon of gods.

The Greek term idolatry lacks the power of the Hebrew term avoda zarah. An idol represents a limitation to both physical history, wherein Xtian theology absolutely requires a historical physical Jesus and a fundamental limitation to 3 dimensions. The Hebrew concept of avoda zarah has no such limitations. Contrast Euclid’s 5th Axiom of Geometry, and the Scientific method, who “idolatry”, limits reality to empirical physical evidence. Hence the ancient Greek Gods viewed a Giant Bearded Men and Women on Mt. Olympus. Paul’s replacement theology revisionist history of the Torah revelation at Sinai, falsely translates idolatry for avoda zarah. Paul fails to grasp the 1st and 2nd Commandments of the Sinai revelation. A failure on par with Muhammad’s replacement of Allah over the שם השם. A Av tumah avoda zarah equal to the sin of the Golden Calf!

Paul’s theological construct of a passive spiritual Moshiach, as opposed to a Bar Kokhba military Moshiach introduced a radical shift away from the Moshe model who travelled to Egypt, despite Paul’s presentation of a liberation theology freed from judicial justice – despite the judicial oppression of the court of Par’o in the matter of straw withheld and Israelite brick quotas. Paul’s replacement theology compares the Pantheon of Roman Gods with Caesar as the Son of God, compares to the mystic Book of Daniel whose vision sees the Gods of Babylon as standing upon feet of clay.

Paul’s letters aware of both the Pesach story of Egypt liberation and Daniel’s mysticism of ‘End of Days’, viewed in the surrounding contexts of the approaching General Jewish revolt in both Judea and Alexandria Egypt; his passive Moshiach theology greatly contributed to Alexandrian Jews not joining the revolt made by the Judean Jews. That military Moshiach failed to coordinate a Judean and Alexandrian Jewish revolt joined together at the hip. Bar Kokhba actually failed to conquer Damascus and throw the Roman legions out of Syria, Paul’s liberation substitute theology likewise failed to ignite a Roman Civil War and rebellion against Caesar as the Son of God, prior to the Great Jewish revolt in 66CE.

Clearly, because Paul’s letters, written in Greek, his target audience, he aimed to persuade Goyim rather than Jews to embrace his substitute theology that replaced the sworn oath of the eternal chosen Cohen people; based upon the Divine T’shuva made on Yom Kippur where HaShem rejected making of the seed of Moshe the chosen Cohen poeple. Paul’s replacement theology rejects the Yom Kippur t’shuva made by HaShem. His anti circumcision, anti-chosen Cohen people stance while in Damascus supports this premise that Paul as an Agent Provocateur sought to engage the heretical belief in Jesus messiah theology, which had succeeded in enticing some Jews in Judea and many more Jews in Alexandria Egypt, through his anti-circumcision theology preached in Damascus. After travelling to Rome, Paul’s liberation theology switched priorities to Jesus as the Son of God, messiah king of the Jews theology, which undermined Caesar as the son of god. The Roman Empire viewed the emperor as a god or a divine figure, and Roman religion was deeply interwoven with imperial politics.

Paul, however, in places like Romans 13, speaks about submission to earthly authorities but emphasizes that the ultimate authority lies with God alone. His monotheistic theology fails to grasp that Monotheism violates the 2nd Sinai Commandment of the revelation of the Torah at Sinai. This can be seen as a subtle challenge to the emperor’s divine status, which was an essential part of Roman religious practice. Paul’s Greek letters failed to emphasize the first and second Sinai commandments, utterly essential as viewed from Traditional Judaism. Paul’s replacement theology emphasizes the Name of Jesus and totally abandons the Yod Hey Vav Hey Holy Spirit Name, which breathes as a Spirit and not a word, revealed in the first Sinai commandment. The opening verses of the gospel of John fails to discern this subtle distinction between the revelation of the Spirit Name and the Sin of the Golden Calf – translating the Spirit Name unto word translations.

One of the key replacement theological debates in early Christianity, the relationship between faith and works. Paul – a strong advocate for salvation through faith, as seen in Ephesians 2:8-9 (“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast”). This replacement theology subverted the Torah concept of faith which prioritizes the righteous pursuit of judicial common law justice, based upon Torah precedents, which dedicates as holy, a fair restoration of damages inflicted by Party A upon Party B, as the definition of Torah faith in the sworn oath brit alliance of the chosen Cohen people. A fundamental shift in the concept of faith, which Paul’s liberation theology denigrates to – not by works, so that no one can boast.

Paul’s ‘Salvation by Grace’ likewise undermined the revelation at Horev of the 13 tohor middot, grace being the 5th middah/attribute of the revelation of the Oral Torah. His replacement theology completely ignored rabbi Akiva’s פרדס/Pardes logical interpretation of the revelation of the Oral Torah at Horev.

Paul’s letters made subtle omissions to key Torah concepts. Paul’s writings, especially in Romans 9-11, as grappling with the question of whether the Jewish people were still chosen by God. Yet all his letters fails to validate that the chosen Cohen people of Avraham, Yitzak and Yaacov, the eternal life of the seed of the Avot defines the oath sworn alliance at the brit cut between the pieces, where HaShem swore to cause this chosen Cohen people to eternally inherit the Promised Land, and that the Spirit Name of Yod Hey Vav Hey breathes within the Yatzir Tov of the bnai brit Cohen peoples’ hearts.

Paul’s argument that Gentiles could be part of God’s promise without fully converting to Judaism through practices like circumcision, and notion of ‘adopted’ Goyim utterly switch the narrative away from Ger Tzaddik – who accepts all the Torah commandments, to a perverted prioritization, that Jews too, can embrace the triune God of Xtianity; where the Holy Spirit ceases to exist as wisdom how to pronounce the Yod Hey Vav Hey revelation of the 1st Sinai commandment…the greatest of all Torah commandments; do the bnai brit chosen Cohen people do mitzvot לשמה yes or no? Unto Goyim preaching the Good News gospels unto the lost and cursed Jews!

Paul’s letters both challenged the Roman pantheon by promoting monotheism and critiquing idolatry and emperor worship, while also they equally undermined early Christian thought, especially in his approach to T’NaCH and Talmudic common law and the prioritization of Judicial Sanhedrin courtroom justice as the Torah definition of faith. The Apostle Paul, as an Agent Provocateur not only did his theology dismantle belief in Caesar as the son of God, king of the Jews, it equally sought to uproot and replace Torah common law judicial legislative review and prophetic mussar.
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A response made to Holley

Holly I absolutely validate the skewed false reading made by Xtians like yourself. Paul most definitely a Jewish secret agent sent to promote Civil War in Rome, and undermine the crazy messianic pacifist movement among the Jewish people.

The whole tripe revisionist history of “Saved” religious propaganda totally ignores Yom Kippur.

[[[In Genesis 3:15, after Adam and Eve’s fall into sin in the Garden of Eden, God speaks to the serpent (representing Satan) and says: “And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” This verse is interpreted by many Xtians as the first messianic prophecy — a prediction of the coming of Jesus Christ, who would ultimately defeat Satan and sin.]]]

Utter nonsense. Xtians do not have the least bit of a clue how the Torah defines the key term “prophet”. LOL Religious revisionist history sucks. The story of the expulsion of Adam from the Garden introduces the Central Torah theme of G’lut/Exile, which plays throughout the Written Torah!!! Paul’s “original sin” rhetoric employed to justify belief in JeZeus saving from sin nonsense.

Torah common law which means משנה תורה in Hebrew. Honestly your sophomoric translations of your silly bible – utterly pathetic. Common law shares no common ground with Statute law. Yet Paul’s declarations of political rhetoric “Goyim you’re not under the Law” fails to make any distinction from something that’s day vs night different from one another. Isaiah the prophet called this religious rhetoric: Cursed the person who calls Day Night and Night Day!

The Mitzva of Moshiach an Oral Torah interpretation of the Written Torah! Torah common law stands upon precedents. In Hebrew precedent means בנין אב. Church religious rhetoric propaganda never once in all its bloody history ever asked: “What Torah mitzva serves as the foundational precedent for the Oral Torah mitzva of Moshiach?” A fundamental basic question that no Church propaganda ever asked in 2000+ years!!!! Sucks being lied to by your own people.

[[[The Prophet Isaiah prophesied of what you call a ‘passive’ Messiah (Is 52-53).]]] Bunk. Moshe commands Blessing or Curse; Life or Death. Life – judicial righteous justice in the oath sworn lands. Death – judicial oppression comparable to the Court of Par’o who withheld straw yet ordered the vicious beating of Israelite slaves! This concept of Death known as g’lut or exile. Like as told in the story of the expulsion of Adam from the Garden, Noach in the Ark, the future unborn seed of Avram in an unknown land; the suffering of Egyptian slavery in Egypt, and the 40 year exile in the Wilderness. A clear undeniable Torah theme that plays out in all the first four Books of the Written Torah. No Spin required.

Your Genesis 3:15 a religious spin that promotes Xtianity. Torah common law not a religious belief system like your religion of avoda zarah.

רוח הקודש which your silly religion translates into Holy Spirit Trinity nonsense, refers to the Name Yod Hey Vav Hay that your silly bible never once includes. Translating the “Holy Spirit” Name of HaShem to words like Lord or Allah etc duplicates the Sin of the Golden Calf.

40 Days after the revelation of the Torah at Sinai only persons who make a טיפש פשט/bird brained literal reading of the words of the Written Torah. The Torah speaks in the language of Man. Meaning the Torah instructs by means of משל\נמשל Metaphor/interpretation. The language Golden Calf, a Torah משל metaphor!!!! What’s the prophetic mussar applicable to all generations? The נמשל\interpretation אלהים/Gods. Any attempt to translate the Yod Hey Vav Hey unto words, herein defines the Sin of the Golden Calf throughout the generations. Be those Gods: Lord or Allah or Yahweh or Jehovah, all these Gods = to the sin of the Golden Calf. Your bible silly translations, they worship other Gods. Just that simple.

Holly Goyim do not determine Torah mitzvot. Not shabbat observance nor messiah. Goyim never accepted the revelation of the Torah at Sinai. Your religion rapes both the first and second Torah commandments. In equal manner the church makes no distinction between the different Hebrew verbs מלאכה ועבודה.

After Israel accepted these first Two Torah commandments at Sinai, because many of Israel approached unto their wives in the past 3 days, prior to the revelation of the Torah at Sinai, Israel feared that they would surely die. This stubbornness would repeat itself 10 times culminating in the slander made by the spies sent by Moshe to search the oath sworn lands. Another major Torah theme that your bible commentators totally ignore! Religious spin amounts to propaganda revisionist history!

Moshe went up the Mount and only after the sin of the Golden Calf, did Moshe teach the rest of the Torah!!! What about the so called 10 Commandments? Answer: Torah common law stands upon precedents. The 10 commandment משל teaches the 10 plagues נמשל. A Torah commandment to “remember” the exodus from Egyptian judicial injustice. The Torah defines faith as: Justice Justice pursue. Your new testament religious rhetoric propaganda replacement theology has belief in JeZeus replace pursuit of judicial justice among our own people within the borders of the oath sworn promised lands! Replacement theology utterly insidious, subtly harmful or deceitful, often spreading or causing damage gradually and in a way not immediately noticeable.

[[[Daniel was a prophet of the One true God, and his prophecies are not mysticism.]]] Bunk. The Hebrew T’NaCH divided into 3 divisions: Torah, Prophets, Holy Writings. The Book of Daniel placed in the Order of Holy Writings.

Goyim have not the slightest clue of the relationship of the Holy Writings to the Prophets serves as the model for the similar relationship between the Gemara to the Mishna. Holly, Goyim – they simply do not determine Jewish cultures and customs any more than Jews determine the culture and customs practiced by non Jewish societies. An obvious truth like the nose on your face. Absolutely no religious spin in this statement. Utter arrogance then for Goyim to pretend that they determine how the organization of the T’NaCH, which their revisionist history calls “old testament”, shapes Jewish customs and culture throughout Jewish history. “Odd Testament” a classic example of Xtian religious spin propaganda rhetoric. Spin employs subtle perversions in order to deceive the minds of sheeple.

You read your new testament totally divorced from the history and times of the people that lived when they wrote. You make the surface simple reactionary reading that the people wrote without political satire. Comparable to the Book of Kings describing king Shlomo as “the wisest of all Men”! King Shlomo worshipped avoda zarah and caused the nation to collapse into Civil War from which the First Republic never recovered! The Book of Kings utterly despises and abhors king Shlomo!!!! Construction of his assimilated copying of Goyim culture and customs, does not replace the establishment of Great and Small Sanhedrin’s of common law Federal courtrooms!

The Russian revolutionaries of the late 19th Century had to conceal their revolutionary ideals by employing משל metaphors. Similar to Orwell’s ‘Animal Farm’; or Jonathan Swift’s Gulliver’s Travels. You read your bible much like children to hear the tales of Gulliver, Lilliput and Brobdingnag; oblivious to the satire which mocks France vs England!

[[[After a time when the Jews rejected the truth, they were partially blinded.]]] You writings duplicate the bitterness of Luther. After he realized the Jewish people did not buy his religious spin propaganda he turned and wrote the book: “The Jews and their lies”. You’re absolutely no different than Martin Luther.

Another example of religious spin rhetoric propaganda bull shit. [[[Paul doesn’t ‘fail to grasp’ anything. He was a Pharisee, a learned pupil of Gamaliel, a Benjamite, a Roman citizen — he was more knowledgeable, (I’d venture a guess), than anyone alive today. He was a chosen vessel of God.]]] You know absolutely nothing of Rabban Gamliel instructionn of Oral Torah common law; your religion absolutely denies the existence of the Oral Torah! Your claims concerning Paul – Pie in the Sky utterly bogus.

An example of religious spin: [[Holy Spirit]]], this משל refers to the נמשל of Yod Hey Vav Hey revealed in the 1st Sinai commandment, the greatest commandment in the whole of the Torah revelation.

Another example of religious spin [[[144k chosen from the Tribes of Israel.]]] based upon your Book of Revelations mysticism. Confusing mysticism for prophesy a diviant insidious perversion.

Another example of religious propaganda rhetoric spin. [[[The children of Abraham, Isaac and Jacob are His chosen people. Chosen for what? The service of God, the promises, the Covenants, the adoption, the oracles of God. They failed, but God has not cast away His people.]]] The translation covenant fails to express the meaning of brit. A Torah brit requires שם ומלכות concepts that go way beyond your ability to grasps how to swear a Torah oath alliance. At the oath alliance of the brit between the pieces – this brit established the eternal inheritance of the chosen Cohen people ruling the oath sworn promised land with righteous judicial justice. The Pauline rhetoric propaganda glossed over the essential fundamentals of Torah faith. A very insidious religious spin. You clearly fail to grasp that a Jew sent by Rabban Gamliel had a hostile political agenda against Rome and Caesar! Your reading of your new testament compares to children listening to the stories of Gulliver’s Travels. Wake up and smell the coffee.

You’re no different from the mobs who scream Palestine and illegal West Bank occupation! Mandate Palestine ceased to exist in 1948 when Israel won its first War of Independence. The Jordanian “West Bank” ceased to exist when Jordan surrendered to Israel following the June 1967 War. A lot of politically ignorant irrational fools run amok in frenzied anti Israel demonstrations held across the US and Western Europe. Apartheid forever separates mob rule from righteous judicial justice. Apartheid in this context completely different than that of South African Apartheid!!! Another example of spin.

Holly a fundamental rift separates Traditional Judaism from Conservative and Reform Judaisms. The latter views the T’NaCH and Talmud as historical Jewish documents. Whereas the Traditional Judaism interprets T’NaCH and the Aggada within the Talmud as prophetic mussar and the interpretation of prophetic mussar respectively.

Your new testament never once addresses the subject of prophetic mussar! This insidious perversion of classic T’NaCH literature, your description of the Old Testament, subtly deceitful.

Another example of spin. [[[Humble yourself to Him. God resists the proud.]]] The Torah employs the verb humility when it describes Moshe. Yet your surface reading only amounts to religious rhetoric propaganda. Humility defined as strict observance of honesty, even when: to ones’ own hurt or disgrace! Humble yourself. Remove the beam out of your own eye before attempting to remove the splinter from my eye.

Another example of spin [[[Paul loved, JeZeus loved]]] You have not the slightest clue how the Torah defines the word “love”. Impossible to employ an undefined term, to define itself. Just that simple. Your silly church fathers had to turn to Greek ‘agape’ to define the term “love”, how utterly pathetic.

Another example of spin: [[[gave His life for you, the blood of bulls and goats cannot take away sin]]] The arrogance of Xtianity has no shame. The Torah concept of korbanot/sacrifices has nothing what so ever to do with offering a barbeque unto heaven. This prostitution of the Torah, what an utter disgrace. Only matched by the story of the Romans beating JeZeus to a bloody pulp and the church declaring it as a perfect unblemished sacrifice. Ya simply cannot make up the gross perversion made by shameless Gospel Books.

Another example of tuma religious Avoda zara spin. [[[No one has ever been justified by the law. Because we are not justified by the law does not mean we are not to maintain good works (Mizvot as you mentioned) – Titus 3:8.]]]. Judicial justice has nothing to do with justifications. Justice compels the guilty to make fair compensation of damages inflicted upon the victims. Titus 3:8 both insidious and deceitful.

[[[You speak of the Spirit name. How could you be called by His name if it was never meant to be spoken?]]] A fair question, the first real question ever asked from you to me. Torah commonn law stands upon the foundation of precedents.

What distinguishes the t’shuva (repentance, a insidious and deceitful false translation) made on Chag Rosh Hashanah from the t’shuva made upon Chag Yom Kippur? A fundamental and basic question of Yiddishkeit. The Neshama Spirit Name of אל dedicates/sanctifies through swearing a Torah oath, based upon the oath dedications sanctified during korbanot offerings on the altar, the face of the Neshama which remembers “יום הזכרון” the Torah rebuke – the sin of the Golden Calf.

On Yom Kippur the Cohen Ha’Gadol pronounces the Yod Hay Vav Hay! Hence the mesechta of Rosh Hashanah introduces the precedent of blowing the shofar. The three notes, t’keah, tr’uah, and sh’varim serve as a משל which teaches the נמשל of the chosen Cohen peoples’ commitment to keep and honor time oriented, positive and negative commandments, as exemplified in the lives of Avraham, Yitzak, and Yaacov. Blowing the shofar not words but the dedication of the spirit of the Neshama אל.

The t’shuva of Chag Yom Kippur, remembers the t’shuva made by HaShem which for ever annuls the vow declaration to make of the seed of Moshe Rabbeinu the chosen Cohen people. The t’shuva of Yom Kippur denounces the Pauline revisionist history and substitute theology. The notion that adopted Goyim determine the narrative of Jewish culture and traditions. Jews the chosen Cohen people. Jews discern between tohor and tumah middot which Goyim totally ignore, as they eat their treif animal flesh.

Goyim never once ask: Why does Jewish ritual slaughter of animals, not concern itself with cutting the artery and vein that go to the brain? Had they had the slightest inkling of korbanot, Goyim would know that a Cohen MUST cut the artery and vein going to the brain. Why?

Common butchery of animals does not require this sacrficial strengency because local butchers do not sanctify living blood thrown upon an altar. What’s the נמשל of this משל? Answer: the dedication of souls/living blood.

Yom Kippur dedicates the soul called Chyyah/אלהים. This kabbalah the church neither determines, and how much more so, the church does not know.

Another example of spin. [[[I do seriously pray for you.]]] Holly prayer does not accurately translate the Hebrew verb “tefillah”. Your notion of Prayer more resembles your quote (How blessed are all who take refuge in him. (Ps 2)). Tefillah by stark contrast requires שם ומלכות, a group of concepts to which you have not the slightest clue. Translating these abstract concepts to Name and Kingship as absurd as declaring that a physical historical man exists as God.

The Torah responds to the new testament fraud.

Not of Abraham: A Primer on Talmudic Judaism (Part 1)

How did the letters written by the Apostle Paul expose the concealed intent of an agent provocateur? Specifically, how did his letters both undermine the Roman Pantheon of Gods and Xtianity itself?

A tiny bit of Torah learning as Chag Pesach approaches. Why the Torah commands to remove all חמץ prior to the redemption of g’lut Egyptian slavery and court of Par’o, his judicial oppression of Israel.

To understand how the משנה תורה sugya of D’varim 21:18-21, required to learn this sugya in context of previous precedent sugyot content – Torah common law. The previous Parsha of שופטים, quite amazingly ends with ססס rather than פפפ. This sugya in question, stands in the shadow of the opening sugya of Parshat תצא. The concept of intermarriage with Goyim. The Torah refers to this type of child as ערב רב. Recall that the Torah commands to utterly destroy Amalek. The mussar given to Israel that the ערב רב, that assimilated Jews do not fear אלוהים. The consequence of deciding to produce an ערב רב family … the birth of the בן סורר ומורה איננו שמע בקול אביו ובקול אמו ויסרו אתו ולא ישמע אליהם

Rashi, it seems to me, goes off on a tangent by attempting to define and specify the crimes the child must do to qualify as a crime worthy of standing before a small Sanhedrin Capital Crime court of 23 justices. But it seems to me that this משנה תורה sugya requires both a Written Torah comparative precedent (Torah law a common law legalism) and a prophetic NaCH 2nd witness.

A precedent sugya by which to grasp this Torah prophetic mussar, בראשית ה:לב-ו:ד. This sugya speaks of the birth of the sons of Noach compared to how non brit Goyim produced children. The Torah calls the latter children as אנשי השם. But clearly this רמז\hint refers to the disgrace guilt, that these children filled the world with great evil; that these children pursued after their tuma middot Yatzir Ha’ra. Herein constitutes an exact precedent by which to interpret the sugya of the stubborn and rebellious son.

This precedent teaches that the din of the rebellious son, makes a רמז to the prophet ירמיה whose mussar addresses the din of g’lut. A precedent sugya ירמיה ד:כב-כו. The prophet here goes hand in glove, its prophetic mussar, clearly defines the k’vanna of the Torah sugya addressed through the משנה תורה prophetic mussar. Israel came out of Egypt to pursue righteous judicial justice where the Sanhedrin courts make fair compensation of damages inflicted by Party A upon Party B among our oath brit allied people.

Clearly this prophetic mussar, radically different in content from the Rashi p’shat which makes the absurd attempt to define the crimes committed by the stubborn and rebellious son. Rashi fails to address the ערב רב assimilation and intermarriage with Goyim which defines the k’vanna of the 2nd Sinai commandment not to worship other Gods.

Blessing or Curse. Jews observe our oath alliance brit faith to pursue righteous judicial justice within our Homeland, or Jews suffer total destruction at the hands of cruel enemies. Our people, as a direct consequence of being a stubborn and rebellous “son”, forced to endure bitter bitter g’lut. It seems to me that Rashi’s commentary totally missed the k’vanna of the sugya of the stubborn and rebellious son.
mosckerr