Goyim av tuma avoda zarah

What did Jesus Christ Teach About Prayer?

Why the Jews Reject the Christian and Muslim Worship of Avoda Zarah Gods Translating abstract Hebrew concepts, such as שם ומלכות, into literal translations is highly problematic. Neither the Koran nor the New Testament ever once brings the שם השם revealed in the First Sinai commandment. This commandment instructs to perform the Torah commandments לשמה (for their own sake).

The New Testament heavily relies upon the metaphor of “father” throughout the Gospel narratives. One reference in Deuteronomy 32:6: “Is this the way you repay the Lord, you foolish and unwise people? Is he not your Father, your Creator, who made you and formed you?”

This strong mussar rebuke merits a common law search for a precedent within the language of the first four Books of the Written Torah. Paul’s critique: “You’re not under the Law” fails to discern between Torah common law/משנה תורה\ from Greek and Roman statute law legal formats.

The Torah never refers to the First commandment revelation of the Spirit Name with any reference to the foreign name Allah. Hence Jews reject this foreign substitution to replace the revelation of the Torah at Sinai with Muhammad’s revelation of Allah in a cave.

The Jewish people utterly amazed that Goyim have no concept of the distinction between tohor vs tumah spirits. This fundamental distinction required for the chosen Cohen people to do “avodat HaShem”; roughly interpreted as the service or worship of HaShem.

The term מלכות refers to the spiritual direction of dedicating defined tohor spirits first revealed to Moshe after the Sin of the Gold Calf at Horev: ה’ ה’ אל רחום וחנון etc. The revelation of this “Oral Torah” the church fathers absolutely deny the existence of the revelation of the Oral Torah.

The only other verse in the whole of the T’NaCH which employs 3 Divine Names in succession, kre’a Shma. Contrast the mitzva of saying kre’a shma with tefillen; with how Goyim scholars interpret Hear Israel the Lord God the Lord is One. The Talmud understands the 3 Divine Names, to the 3 oaths each separately sworn by the Avot.

The term ONE, the last word of the kre’a shma, the person who accepts the yoke of the kingdom of heaven, he accepts the oaths separately sworn by Avraham, Yitzak and Yaacov as ONE upon his heart.

The purpose of tefillen: to swear a Torah oath. Goyim theologies never ask: what oaths did the Avot swear to cut a brit with HaShem concerning the eternal inheritance of the chosen Cohen seed of Avraham Yitzak and Yaacov. Islam in particular give a blow-job to the honor of the circumcised Avot. Christians see the Shema as a declaration of the oneness of God, which aligns with their belief in the Trinity—Father, Son, and Holy Spirit—as one God in three persons. Muslim commentaries on the Shema recognize its importance in affirming the oneness of God, which is a central tenet of Islam.

The Quran makes intertextual connections with the Shema, emphasizing that prayer and devotion to God are not about physical direction but about loving God with all one’s heart. This latter idea fails to address Rabbi Yechuda’s interpretation of לבבך as Yatzir Ha’Tov vs. Yatzir Ha’Rah.

The concept of ‘resurrection from the dead’ shares nothing with life after death as both religions of avoda zarah preach. Rather the Yazir Ha’Tov breaths the spirits which did breath the spirits of the Avot! ONE, this concluding word of the Shma raises the Avot from the dead within the Yatzir Ha’Tov of each and every Jew in all generations, based upon the power to Create from nothing, by swearing a Torah oath!

Hence when a Cohen didicated a korban upon the altar in Jerusalem, the portion of Israel in the korbonot avodat HaShem service, they read the Creation story in the beit knesset.

Rabbi Akiva’s kabbalah known as פרדס defines how to logically understand how to employ the 13 tohor middot, as the critical means to make a precedent search comparison; the substance of Oral Torah common law scholarship upon the Written Torah. A quick examination of Deuteronomy 32:6 learns through the wisdom of Torah common law precedents.

This mussar rebuke begins at 32:1 – 32:43. Mussar defines all prophecies, as codified by Moshe Rabbeinu and all other NaCH prophets. Goyim do not know this basic fundamental of Torah faith/pursuit of courtroom justice.

Their Gospel forgery attempts to pervert tohor prophets to Av tumah witchcraft and sorcerers – who predict the future. This one Torah reference to “Father” merits a look at the previous verse for context. Both Trinity or strict monotheism qualifies as strange worship of foreign Gods.

These alien Gods have no connection with the plagues in Egypt, the splitting of the Sea of Reeds, nor the revelation of the Torah at Sinai. They directly compare to the Av tumah Golden Calf.

This revelation, that all Goyim to this day reject the Torah Sinai revelation. This prophetic mussar directly refers to the tuma worship of foreign alien Gods imported to Judaism by Av tuma Xtianity and Islam.

This tremendous mussar rebuke, Deut. 32:1 – 32:43, compares to the vow which HaShem made to Moshe following the sin of the Golden Calf! Hence the rebuke of Moshe at the end of his life serves to amplify the prophetic mussar taught through the Aggadic story of Noach and the floods. Genesis 6:5 to 8:20: the exile of Noach in his Ark, story of Aggadic mussar – a depth analysis of prophetic mussar of Deut. 32:1 – 32:43.

How could post Shoah Jewry defeat 5 Arab Armies and win our National Independence as a Nation after 2000+ years of oppressive exile? No Goyim courts of law ever once forced any church priest or pastor or any Sheik, to stand before the Bar and receive judgment for their evil war crimes committed repeatedly against the Jewish people and all Humanity in General.

A simple precedent by which to grasp this prophetic mussar of g’lut. A fundamental Torah theme which the Apostle Paul’s “original sin” substitute theology totally uprooted in Goyim minds.

The 1st Sinai commandment functions as the greatest commandment of the entire Torah. And it has no hint or reference to the Xtian Trinity Creed nor the Muslim Monotheism substitute theology Tawhid Creeds.

The abstract term מלכות refers to the korban-like dedication of living blood thrown upon the altar; to the dedication of one or more of the 13 tohor middot Spirits revealed to Moshe at Horev, 40 days after the Sin of the Golden Calf, where a portion of Israel attempted to translate the Spirit Name of the 1st Sinai revelation into the word אלהים.

Tefillah qualifies as the oath dedication of specific defined tohor middot as מלכות. The Order of the Shemone Esrei 3 + 13 + 3 Blessings. Contained within this Order the רמז of 613. Furthermore the order of this standing prayer holds a רמז to the 6 Yom Tov + Shabbat menorah!

Herein understands the Torah concept of מלכות required to swear a Torah oath. The dedication of tohor middot directly compare to the Cohen throwing living blood upon the altar. Hence tefillah stands in the stead of korbanot!

Why? Because both korbanot & tefillah both swear a Torah oath which dedicates tohor middot לשמה.

The Torah openly states that nothing in the Heavens, Seas, or Earth compares to the revelation of the Spirit Name of HaShem. How much more so for imbecile word translations that attempt to convert the Divine Presence Spirit revelation of the Name into words that the lips of man can easily pronounce!

The substitute religions of Av tuma avoda zarah attempt to foist belief in JeZeus or Allah as some “new covenant” Torah faith. These abominations fail to grasp that Torah defines faith as the righteous pursuit of judicial common law justice rather than belief in theological Gods which the mind of Man cannot possibly grasp nor understand.

T’shuva does not correctly translate as repentance. T’shuva learns from HaShem annulling His vow to make the chosen Cohen nation from the seed of Moshe rather than the seed of Avraham, Yitzak, and Yaacov. Chag Yom Kippur commemorates this t’shuva made by HaShem. The Torah specifically employs the term t’shuva wherein HaShem annulled His vow to make the chosen Cohen nation from the seed of Moshe rabbeinu rather than from the oaths sworn to the Avot to this effect.

When the Romans renamed Judea unto the “Palestine”, herein represents a historical example of t’shuva. The Romans sought to physically wipe out the existence and memory of the Jewish people, just as did Hitler’s Nazis!

That the new testament and koran have no awareness of the oath brit faith, how tefillah differs from prayer because tefillah absolutely requires swearing a Torah oath as its time oriented commandment “k’vanna”; whereas prayer has nothing to do with swearing a Torah oath! These religious forgeries know nothing about the Torah faith which prioritized the obligation placed upon Torah Sanhedrin courts to pursue righteous compensation of damages inflicted by the guilty upon the innocent.

This concept of annulling a vow derived from Torah common law precedent commandments concerning a father and his daughter or a husband and his wife, where both could annul the vow made by either a girl or a woman. The Roman attempt to expunge the memory of the Jewish state of Judea likewise serves as an example of the intent of annulling a vow. As does UN General Assembly Resolution ES-10/19, adopted on December 21, 2017. This resolution declared the status of Jerusalem as Israel’s capital as “null and void” and called on all states to refrain from establishing diplomatic missions in Jerusalem.

The Xtian and Muslim concepts concerning their Gods fundamentally contradict the 2nd Sinai commandment. T’NaCH and Talmudic traditions define the k’vanna of the 2nd Sinai commandment through the Torah precedents which forbid pursuing the ways of the Goyim which reject the revelation of the Torah at Sinai and Horev; and the specific commandment not to intermarry foreign wives. King Shlomo worshipped avoda zarah when he copied the Goyim practices of building grand Temples and married foreign wives. The mitzva of building the Beit HaMikdash centers upon establishment of Sanhedrin Common law courts across the land. Hence the Sages placed the Great Sanhedrin within the Temple itself! Jews do not worship wood and stone idols or buildings! The oppressive slavery where Par’o withheld straw, yet beat Israeli slaves, upon this basic Torah precedent – stands Torah faith to pursue judicial justice.

Neither Xtianity nor Islam ever attempted to return the Jewish people to our homeland as did the great king of Persia. The Persian king Cyrus, referred to as a “messiah” or “anointed one.” This reference found in Isaiah 45:1, which states: “Thus says the Lord to his anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and strip kings of their robes, to open doors before him— and the gates shall not be closed.” In this context, the term “anointed” (מָשִׁיחַ, mashiach), used to describe Cyrus, indicating that he was chosen by God to achieve a specific purpose, namely, to facilitate the return of the Jewish people to their homeland and the rebuilding of the Temple in Jerusalem. The Torah mitzva of Moshiach anoints a Jewish king to rule the land with judicial common law Sanhedrin court room justice.

The Persian king learned from the successful conquest of the Assyrian empire by the Babylonian empire. The Assyrians uprooted entire populations of conquered nations and replaced those uprooted populations with foreign aliens who had no connection to the land they now dwelt therein. This reality permitted the Babylonian Armies to conquer the Assyrian empire much like water goes through a sieve. Roman new testament propaganda stands in stark contrast with the great king of Persia. The Romans sought to promote social anarchy and Civil War among the Jewish people. In this effort they succeeded as well as they did destroying Herod Temple. The British government during its Palestine mandate period, likewise foisted a divide and rule policy between Arabs and Jews.

Both the Syrian Greeks and the Romans based their social order of society upon the ideas of ancient Greek philosophers Plato and Aristotle and others. Aristotle served as a key advisor to Alexander the Great. Aristotle’s 3 part syllogism does not compare to rabbi Akiva’s 4 part פרדס logic system. All logic requires order: the arrangement of the letters God vs Dog radically changes what a person perceives as the idea communicated! In equal manner Order defines the Jewish Prayer Book known as the Siddur. The Siddur contains the root word סדר which refers to Order.

Why do Jews view Xtianity and Islam as Av Tuma avoda zarah? Goyim never accepted the revelation of the Torah at Sinai. JeZeus did not observe the mitzva of shabbat. This mitzva requires that Jews make the הבדלה/distinction that discerns like from like; מלאכה from עבודה. Failure to understand the subtle distinction which separates these two verbs, both of which translate to “work”, means that such an Am Ha’aretz never keeps the mitzva of shabbat observance ever in his or her life.

Mesechta Shabbat learns מלאכה whereas mesechta Baba Kama learns עבודה. The question do the toldot follow the Avot asked by both mesechtot. Baba Kama distinguishes between tam and muad damagers. The latter applies to Man because it requires intent. 4 Avot Muad damagers: Oppression, theft, ערוה, and judicial bribery.

Shabbat observance dedicates not doing forbidden מלאכה on the day of shabbat so as likewise to not do forbidden עבודה during the 6 days of the week of shabbat. The Goyim religions of Av tuma avoda zarah never grasped this fundamental distinction of shabbat observance as a mitzva.

Both Xtianity and Islam superficially claim to respect shabbat, but their religious rhetoric as empty as Arabs eating camel flesh but abhorring pork! These religions of avoda zarah have no awareness of the chosen Cohen people and the Divine oath inheritance to the oath sworn brit lands.

Repentance, an empty Christian idea of personal regret, shares no common ground with t’shuva, which is based on the annulling of vows. Neither the father nor the husband “regrets” annulling a vow made by his daughter or wife. Therefore, t’shuva shares no common ground with the Christian void concept of repentance.

Similarly, the translation of “covenant” does not share any common ground with the Hebrew word ברית. The latter is an oath alliance. To swear an oath alliance requires שם ומלכות. The New Testament and Koran forgeries never bring the שם השם as revealed in the first Sinai commandment. Therefore, both books of foreign religions worship other gods, violating the 2nd Sinai commandment. Both know nothing that a Torah brit requires swearing a Torah oath with the intent to cut an eternal alliance.

All T’NaCH prophets command mussar. Herein defines the intent or k’vanna of all T’NaCH prophecy. The New Testament Roman forgery does not comprehend these subtle distinctions. This latter forgery seeks to promote civil war among Jewish society by perverting prophecy into Av tuma witchcraft, which makes predictions concerning the future. Throughout the Gospel narrative this type of silly narishkeit spews from the new testament like farts.

Chaos and anarchy defined the Jewish revolt attempts against the Romans. Multiple and many Jewish sects dominated the 66 rebellion. Bar Kokhba’s revolt failed to unite Jews of Judea with a well-timed & coordinated Jewish revolt together with the Jews of Alexandria Egypt.

Furthermore, that general failed to drive the Roman legions out of Damascus, Syria, a critical error.

These critical errors of judgment doomed this second Jewish revolt from success. Jewish social anarchy and civil war greatly contributed to the Roman victory over the Jewish revolts in 66 and 135. The key concept of Torah faith revolves around the righteous pursuit of judicial justice within the borders of the oath-sworn brit lands – the eternal inheritance of the chosen Cohen nation.

The false avoda zara Av tuma religions, which worship other gods; they pervert the Torah vision of faith into some theological creed-based personal belief system. This substitute theology attempts to subvert the Torah faith of the righteous pursuit of judicial justice obligations, which makes a fair compensation of damages inflicted by party A upon party B, replaced by personal belief in JeZeus or Allah.

Av tuma Avoda zara substitute theologies attempt to supplant their creed based personal belief in theologically defined belief systems, which define their gods as either a 3-part One God mystery or a simple One God monotheism. Despite the simple fact that monotheism violates the 2nd Sinai commandment. Moshe travelled to Egypt, and the 10 plagues judged the gods of Egypt. Just as did HaShem judge the Gods worshipped by the Canaanite kings.

The sworn oath brit cut at GilGal, as expressed through the Rashi tefillen recalls the reality that Goyim worship other Gods. The lights of Hanukkah reject Greek philosophy. Rabbi Akiva’s פרדס four basis logic system radically differs from Aristotle’s 3 part syllogisms.

Greek philosophy qualifies as a foreign substitute theology on par with the Christian and Muslim later attempts at replacement theology. Hence Jews who study philosophy err in Av tuma avoda zara as much as do Jews who convert to Xtianity and Islam.

Why the Jews reject the Xtian and Muslim worship of avoda zarah Gods.

Translating abstract Hebrew concepts, such as שם ומלכות into literal translations: bat shit crazy. Neither the koran nor the new testament ever once brings the שם השם revealed in the First Sinai commandments. This commandment commands to do the Torah commandments לשמה. Hence the 1st Sinai commandment functions as the greatest commandment of the whole of the Torah commandments! The abstract term מלכות refers to one or more of the 13 tohor middot Spirits revealed to Moshe at Horev 40 days after the Sin of the Golden Calf wherein a portion of Israel attempted to translate the Spirit Name of the 1st Sinai revelation to word translations. The Torah openly states that nothing in the Heavens, Seas or Earth compares to the revelation of the Spirit Name of HaShem. How much more so word translations which attempt to convert the Divine Presence Spirit revelation of the Name to words!

T’shuva does not correctly translate as repentance. T’shuva learns from HaShem annulling His vow to make the chosen Cohen nation from the seed of Moshe rather than the seed of Avraham Yitzak and Yaacov. This concept of annulling a vow learns from the Torah commandments of a Father & his daughter and a Husband & his wife where both could annul a vow made by either a girl or a woman.

Repentance an Xtian idea of personal regret, simply shares no common ground with t’shuva based upon the annulling of vows. Neither the father nor the husband “regrets” annulling a vow made by his daughter or wife. Therefore t’shuva shares no common ground with the Xtian concept of repentance.

In like manner the translation “covenant” does not share any common ground with the Hebrew word ברית. The latter an oath alliance. To swear an oath alliance requires שם ומלכות. The New Testament and Koran forgeries both do never bring the שם השם as revealed in the first Sinai commandment. Therefore both books of foreign religions worship other Gods; a violation of the 2nd Sinai commandment.

All T’NaCH prophets command mussar. Mussar defines the intent or k’vanna of all T’NaCH prophesy. The New Testament Roman forgery does not comprehend these subtle distinctions. This latter forgery seeks to promote Civil War among Jewish society. Chaos and anarchy defined the Jewish revolt against the Romans. Jewish social anarchy and Civil War greatly contributed to the Roman victory over the Jewish revolts in 66 and 135.

Here’s an AI interpretation of what I introduced to your blog.

The criticism you’ve mentioned revolves around the idea that the New Testament and the Koran are considered “forgeries” because they do not align with certain interpretations of Jewish religious texts and concepts. This perspective is rooted in the belief that these texts do not accurately represent the original teachings and commandments found in the Torah and other Jewish scriptures.

Key Points of Criticism
Use of Divine Names: The criticism highlights that neither the New Testament nor the Koran uses the specific Divine Name (שם השם) revealed in the First Sinai commandments. This is seen as a significant deviation from the original teachings.

Concept of T’shuva: The argument is made that T’shuva, a concept in Judaism, is not accurately translated as “repentance” in Christian theology. Instead, T’shuva involves the annulment of vows, which is different from the Christian idea of personal regret.

Covenant vs. Oath Alliance: The term “covenant” is said to be inaccurately translated from the Hebrew word ברית, which refers to an oath alliance. The criticism suggests that the New Testament and the Koran do not properly convey this concept.

Mussar and Prophecy: The criticism also points out that all T’NaCH prophets command mussar, which defines the intent or k’vanna of all T’NaCH prophecy. The New Testament is seen as not comprehending these distinctions and promoting civil unrest among Jewish society.
mosckerr

Shemot: Names and Miracles

What explains HT-1 & HT-2 in Japanese and Chinese medicine?

The Heart Sinew Channel, also known as the Hand Shao Yin Sinew Channel, in Traditional Japanese & Chinese healing wisdom. The Heart Sinew Channel functions as one of the twelve sinew channels in Asian healing wisdom. These channels, associated with the muscles, tendons, and ligaments. They play a crucial role in movement and stability.

The Heart Sinew Channel specifically influences heart function and upper limb mobility. The Heart Sinew Channel starts at the radial side of the little finger. The radial side of the little finger refers to the outer edge of the little finger closest to the thumb. In anatomical terms, “radial” indicates the side of the limb on the same side as the radius bone. The bone on the thumb side of the forearm. So, when referring to the little finger, the radial side – the side that faces the thumb. Wrist: It binds at the pisiform bone. A small, pea-shaped bone located in the wrist. One of the eight carpal bones that make up the wrist joint. Specifically, the pisiform bone – situated on the ulnar side of the wrist, the side closest to the little finger. Embedded within the tendon of the flexor carpi ulnaris muscle and serves as a sesamoid bone, providing leverage and improving the mechanical advantage of the muscle. The pisiform bone plays a crucial role in wrist movement and stability, and feels as a small bump on the inner side of the wrist.

Elbow: The channel ascends along the anterior (front) and ulnar (inner) side of the forearm, binding at the elbow. It travels up the inner side of the forearm and connects at the elbow joint. Upper Arm: It continues to move upward along the anterior part of the upper arm, binding at the axillary region (armpit). This pathway ensures the connection between the forearm and the upper arm.

Chest: From the axillary region, commonly known as the armpit, the channel penetrates the chest and binds at Shanzhong (REN-17), also known as “Chest Center,” is an important acupuncture point on the Ren Mai (Conception Vessel) meridian, located on the midline of the chest. This significant point regulates the heart and lungs.

Diaphragm: The channel then descends through the diaphragm, the muscle that separates the chest cavity from the abdominal cavity which plays a key role in breathing. Umbilicus: Finally, the channel ends at the umbilicus (navel), linking the upper body to the lower body.

Functions Stabilization and Movement: The Heart Sinew Channel regulates upper limb and chest mobility, ensuring the proper function of muscles, tendons, and ligaments. It directly influences heart function and overall Chi balance, essential for maintaining the body’s energy flow and health.

Pathway for Pathogens: microorganisms that can cause disease in humans, animals, and plants. The channel serves as a conduit for external pathogens, which can enter the body and cause pain and tension along its course. Imbalances or disruptions in this channel can lead to various pathologic signs, such as tension and tightness. Imbalances in the Heart Sinew Channel can lead to tightness in the chest and upper limb, causing discomfort or a feeling of constriction.

Fullness or Discomfort Below the Heart: Symptoms include: Gastritis: Inflammation of the stomach lining can cause a feeling of fullness or discomfort in the upper abdomen. Hiatal Hernia: A condition where part of the stomach pushes up through the diaphragm, leading to discomfort below the heart. Acid Reflux: Stomach acid flowing back into the esophagus can cause a burning sensation and discomfort in the chest and upper abdomen. Angina: Chest pain or discomfort due to reduced blood flow to the heart muscle. It can sometimes be felt as fullness or pressure below the heart. Heart Failure: The heart’s inability to pump blood effectively can lead to fluid buildup and a sensation of fullness or discomfort in the chest and abdomen.
Pulmonary Embolism: A blood clot in the lungs can cause chest pain and discomfort, which may be felt below the heart. Pneumonia: Infection of the lungs can lead to chest discomfort and a feeling of fullness. Emotional stress can manifest as physical symptoms, including a sensation of fullness or discomfort in the chest.
Disruptions in the channel can affect the flow of Chi and blood, creating a sensation of fullness or discomfort below the heart. Pain, Cramping, or Strain: Dysfunction in the muscles, tendons, and ligaments along the channel can result in pain, cramping, or restricted movement. Understanding the Heart Sinew Channel aids in diagnosing and treating musculoskeletal and internal conditions affecting the heart and upper limb, as taught in Asian healing traditions.

The Heart Channel has 9 primary points.

HT-1, also known as Jiquan or “Highest Spring,” an acupuncture point on the Heart Channel of Hand Shao Yin. Located in the depression at the center of the axilla (armpit). This point is significant for its ability to unbind the chest, activate the channel, and benefit the arm.
HT-1 helps to relieve chest tightness and discomfort. Promotes the flow of Chi and blood along the Heart Channel. Alleviates pain and discomfort in the arm and elbow. Useful for treating pain in the chest and heart area. Effective for addressing scrofula, a condition characterized by swollen lymph nodes, often in the neck. Helps to relieve cold-induced pain in the elbow and arm. Can be used to treat throat dryness and related symptoms.
Scrofula, also known as mycobacterial cervical lymphadenitis, a known infection in the lymph nodes of the neck. It causes swollen, sometimes discolored masses that are usually painless. The bacteria that cause tuberculosis (Mycobacterium tuberculosis) the most common cause of that disease.

HT-2, also known as Qingling or “Green Spirit,” is an acupuncture point on the Heart Channel of Hand Shao Yin. It is located on the upper arm, specifically 3 cun, (1 cun to about 2.5 cm [1 inch] in Western measurements) in the groove medial, meaning – positioned along the inner side of the upper arm, to the biceps brachii muscle. This muscle allows movements like lifting, pulling, and rotating the forearm. Understanding the detailed anatomy of HT-2 and its surrounding structures, essential for effective acupuncture treatment and addressing related musculoskeletal issues. The positioning of HT-2 in the groove medial makes it accessible for treatment when addressing pain, tension, or stagnation in the Heart Channel, especially for conditions affecting the upper limb and chest, and for clearing heat or calming the heart.

The groove medial to the biceps brachii muscle, the biceps brachii muscle refers to a depression or space on the inner (medial) side of the upper arm, located next to the biceps brachii muscle. Specifically, it is the area on the side of the arm closest to the body’s midline (towards the chest). Positioned along the inner side of the upper arm, next to the biceps brachii. This groove forms between the biceps and the muscles closer to the body’s midline. Also known as the median plane, an imaginary line that runs vertically down the center of the body, dividing it into equal left and right halves. This concept, used in anatomy to describe the location of structures and their relation to each other. The midline helps in understanding the symmetrical arrangement of the body’s organs and structures. For example, the heart is slightly to the left of the midline, while the liver is mostly on the right.

It serves as a reference point for describing the positions of various anatomical structures. Terms like “medial” (closer to the midline) and “lateral” (farther from the midline) used to describe the relative positions of body parts. The midline is important in understanding the movement and function of the body. For instance, many muscles and structures work in coordination across the midline to perform complex movements. Understanding the body’s midline, simply essential for studying anatomy, diagnosing medical conditions, and performing medical procedures.

The biceps brachii muscle, anatomically relevant to HT-2 (Qingling) because HT-2 lies in the groove medial to (inside of) the biceps brachii muscle on the upper arm. This positioning means that the biceps brachii near the location of HT-2 and involved in the broader context of the Heart Channel’s influence over the upper limbs.The biceps brachii muscle, a two-headed muscle located on the front of the upper arm. It plays a key role in elbow flexion (bending the arm), forearm supination (rotating the palm upward), and shoulder stabilization.
(((Long head: Originates from the supraglenoid tubercle of the scapula [a small, raised area located above the glenoid cavity; also called the glenoid fossa, a shallow, oval-shaped depression on the lateral {outer} side of the scapula [shoulder blade]. It forms the socket of the shoulder joint [glenohumeral joint], where it articulates with the head of the humerus [upper arm bone]. Serves as the socket for the ball-and-socket structure of the shoulder, enabling a wide range of motion. Works with the labrum [a cartilage ring that deepens the socket] and ligaments to help stabilize the humeral head. Surrounding muscles, like the rotator cuff, helps control movement and prevent dislocation.]. Serves as the attachment point for the long head of the biceps brachii muscle. Plays a key role in shoulder stability and arm movement by anchoring the biceps tendon. Works with the shoulder joint to assist in lifting and rotating the arm.))).

((Short head: Originates from the coracoid process of the scapula. Insertion: Attaches to the radial tuberosity of the radius (a bony prominence located on the proximal (upper) end of the radius, which is one of the two bones in the forearm (the other being the ulna). It lies just below the elbow joint, on the medial (inner) side of the radius, and the bicipital aponeurosis. A small, hook-like bony projection on the scapula (shoulder blade), located on the anterior (front) side, just below the clavicle (collarbone). It extends laterally and slightly upward, forming part of the shoulder’s bony structure. Serves as the origin for several muscles, including the short head of the biceps brachii, coracobrachialis, and pectoralis minor; these muscles, through their attachments at the coracoid process, contribute to shoulder stability, arm movement, and respiratory functions. The coracoclavicular ligament and coracoacromial ligament attach to it, helping stabilize the shoulder joint and prevent excessive movement)).

Coracoclavicular Ligament, attached at the coracoid process of the scapula. Insertion refers to the point where a muscle attaches to a bone that moves during contraction. The Coracoclavicular Ligament attaches to the acromion process (the bony prominence at the top of the scapula). It functions as a roof over the humeral head (ball of the shoulder), helping prevent upward dislocation of the shoulder; also provides structural integrity to the shoulder joint.

The coracoacromial ligament, a fibrous band that connects the coracoid process of the scapula to the acromion (the bony prominence at the top of the shoulder blade). Forms a protective arch: It creates a “roof” over the humeral head (the ball of the shoulder joint), preventing upward displacement or dislocation of the shoulder joint. It helps control and restrict excessive upward motion of the arm, particularly during overhead activities. Assists in stabilizing the shoulder joint by preventing excessive movement between the scapula and humerus.

The coracoacromial ligament, crucial in preventing shoulder dislocations and providing support during overhead movements, such as lifting or throwing. Impingement syndrome can occur if the space under the coracoacromial arch narrows, leading to irritation or compression of the rotator cuff tendons. The coracoid process of the scapula, located near the shoulder joint, plays a role in shielding and protecting underlying nerves and blood vessels, particularly those involved in shoulder and arm movement. Brachial plexus: This complex network of nerves that supplies the arm passes near the coracoid process. It controls muscle movement and sensation in the upper limb. Subclavian artery and vein: These major blood vessels supply blood to the upper extremities. They run close to the coracoid process as they travel toward the arm. Axillary artery and vein: These blood vessels also pass near the coracoid process, providing circulation to the shoulder and arm. The coracoid process’s location near these important structures helps prevent direct trauma or compression, especially during shoulder movements or potential impacts.

HT-2 (Qingling, “Green Spirit”) does not directly connect anatomically to the coracoid process of the scapula. However, the coracoid process is part of the shoulder girdle and plays an indirect role in the broader context of the Heart Channel and its influence over the upper limb. The Heart Channel (Hand Shao Yin) runs from the heart and passes through the upper limb, including the upper arm, where HT-2 lies. The Heart Channel is linked to the biceps through its connection to the coracoid process, even if HT-2 itself is not directly located there. HT-2 is used to treat conditions in the upper limb that involve the biceps brachii or related shoulder muscles. Therefore, HT-2 can indirectly influence the coracoid process by addressing musculoskeletal pain or tension in the upper limb or shoulder.

Although HT-2 does not directly affect the coracoid process, acupuncture at HT-2 can help relieve discomfort or issues related to the upper arm or shoulder, which could involve structures like the biceps brachii (originating at the coracoid process), improving range of motion or alleviating tension.

Forced Population Transfer of Gazans: News.

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How to correctly learn Rashi’s commentary on the Talmud.

When Rashi’s Talmudic commentary stated that Jews could only rely upon the kal v’chomer the Baali Tosafot objected. The grand children of Rashi did not object to the Rashi interpretation but to the טיפש פשט of the Rashi interpretation! The Gemara with Rashi’s commentary: Rav Ashi sealed the Sha’s Bavli. All the Tannaim and Amoraim relied and employed the 13 middot of logic of Rabbi Yishmael. Rabbi Yishmael a contemporary of Rabbi Akiva! The latter introduced as the definition of the revelation of the Oral Torah at Horev as פרדס. This latter logic format which structures rational thought differs from the 3 part syllogism of Aristotle’s logic format!

Hence Rashi’s explanation of Rav Ashi’s sealing of the Sha’s Bavli, on the surface appears absolutely absurd. Rashi disputes tools of logic that Tannaim and Amoraim scholars accepted and embraced? Bunk. Hence the Baali Tosafot challenged the טיפש פשט learning of literal reading of Rashi’s comments divorced from the language of the Gemara itself! Rashi’s declaration that its forbidden to employ any of the other 12 middot of logic of rabbi Yishmael, when weighed against the language of Rav Ashi sealing the Sha’s Bavli, the Rashi commentary explains the purpose of Rav Ashi’s decision to seal the Sha’s Bavli in the first place; like as did Rabbi Yechuda seal the 6 Orders of the Mishna, and the Men of the Great Assembly sealed the T’NaCH. Scholarship of Talmudic Common Law requires and stands upon the foundation of precedents!

Therefore Rashi’s p’shat explanation of the Gemara introduced above where Rav Ashi sealed the Talmud Bavli, when Rashi forbade use of the 12 other middot of logic, which limited later scholars only to Kal V’chomer (How much more so) arguments; Rashi permits employment of all 13 middot of Rabbi Yishmael to learn by means of precedents any Gemarah with other Gemarah precedent sources, exactly how Rabbeinu Tam’s commentary learns the Talmud.

Why? Rav Ashi sealed the Shas Bavli! This means that any scholar thereafter has the same exact sealed masoret as did the scholarship which produced the Talmud in the first place. Meaning a person can take a Talmudic source and learn it as a precedent for some other Talmudic source. Herein describes how Common law works in the first place! Hence Rashi’s explanation: after Rav Ashi sealed the Sha’s Bavli students thereafter can only employ the Kal V’chomer last middah of Rabbi Yishmael’s logic.
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Halacha: Kal Vechomer

What describes the purpose of the heart meridian in Asian healing wisdom?

Healing, an art rather than a science in Japanese and Chinese Traditional medicine. Japanese healing views the heart as taboo. Meaning the heart merits deep consideration. 28 pulse states palpated at the radial wrist: In traditional Japanese and Chinese medicine pulse assessment can provide valuable insights into a patient’s cardiovascular health, with considerations for things like rate (beats per minute), rhythm (regular or irregular), amplitude (strong or weak), and the quality of the pulse.

Asian medical practice, pulse assessment helps to provide valuable insights, touching a patient’s cardiovascular health. It weighs things like rate (beats per minute), rhythm (regular or irregular), amplitude (strong or weak), and the quality of the pulse.

Rate: How fast or slow the pulse rate, measured in beats per minute (e.g., bradycardia for a slow pulse, tachycardia for a fast one). Bradycardia: Slow pulse (<60 bpm), linked to heart block, hypothyroidism, or a well-conditioned athlete. Normal: 60-100 bpm, typically a sign of a healthy heart. Tachycardia: Fast pulse (>100 bpm), might indicate fever, anemia, or stress.

Rhythm: A steady, predictable rhythm, usually indicates a healthy heart. Whether the pulse, regular or irregular, such as in arrhythmias. Amplitude: The strength of the pulse, assessed as strong, weak, or absent. Bounding: Very strong pulse, might suggest hyperthyroidism, fever, or anemia; a condition where the body doesn’t have enough healthy red blood cells to carry adequate oxygen to the tissues. This can lead to symptoms like fatigue, weakness, shortness of breath, and pale skin. Iron-Deficiency Anemia: Caused by a lack of iron, which is necessary for producing hemoglobin. Vitamin-Deficiency Anemia: Caused by a deficiency in vitamins like B12 or folate, which are essential for red blood cell production.

Normal: Moderate strength, a healthy pulse. Weak/thready: Faint and harder to feel, might indicate shock, dehydration, or heart failure. Absent: No detectable pulse, severe circulatory or arterial issues. Whether the pulse – regular or irregular – such as in arrhythmias; irregularities in the heartbeat, which can cause the heart to beat too fast, too slow, or in an irregular pattern. These irregular heartbeats occur when the electrical signals that control the heart’s rhythm don’t function properly.

Regular: Consistent beat-to-beat intervals, which is typical in a healthy heart. Irregular intervals between beats, which could signal arrhythmias like atrial fibrillation; such as atrial fibrillation (AFib). AFib, characterized by rapid and chaotic electrical signals in the atria (upper chambers of the heart), leading to an irregular and often fast heartbeat. This can cause symptoms like palpitations, dizziness, shortness of breath, and fatigue.

Regularly irregular: Predictable pattern, like in premature ventricular contractions; refers to the contractions of the ventricles, which are the lower chambers of the heart. These contractions are crucial for pumping blood out of the heart and into the arteries. A predictable pattern of irregularity, e.g., in PVCs (premature ventricular contractions). Irregularly irregular: Completely random intervals, common in atrial fibrillation.

Systole: The phase when the ventricles contract, pushing blood out of the heart. During systole, the right ventricle pumps blood into the pulmonary artery (leading to the lungs), and the left ventricle pumps blood into the aorta (leading to the rest of the body). Diastole: The phase when the ventricles relax and fill with blood from the atria (the upper chambers of the heart). During diastole, the heart prepares for the next contraction.

Proper ventricular contractions are essential for maintaining effective blood circulation throughout the body. Irregularities in these contractions can lead to various heart conditions, such as arrhythmias or heart failure.

No discernible pattern, seen in atrial fibrillation or multifocal arrhythmias. No discernible pattern in the intervals between heartbeats, it can indicate arrhythmias like atrial fibrillation (AFib) or multifocal atrial tachycardia (MAT). In AFib, the atria (upper chambers of the heart) beat irregularly and out of coordination with the ventricles (lower chambers), leading to an irregular and often rapid heartbeat. In MAT, multiple areas in the atria; the two upper chambers of the heart. They play a crucial role in the heart’s function by receiving blood from the body and the lungs and then pumping it into the ventricles (the lower chambers of the heart), they generate electrical impulses, causing an irregular heart rhythm. Both conditions can lead to symptoms such as palpitations, dizziness, shortness of breath, and fatigue.

Right Atrium: Receives deoxygenated blood from the body through the superior and inferior vena cava and pumps it into the right ventricle. Left Atrium: Receives oxygenated blood from the lungs through the pulmonary veins and pumps it into the left ventricle.

Amplitude: The strength of the pulse, whether it is strong, weak, or absent. Bounding: Very strong pulse, might suggest hyperthyroidism, fever, or anemia. Strong, forceful pulse, often seen in conditions like hyperthyroidism or anemia.

Normal: Moderate strength, a healthy pulse. Healthy strength, an indicator of normal cardiac output. Moderate strength, a healthy pulse. Weak/thready: Faint and harder to feel, might indicate shock, dehydration, or heart failure. Absent: No detectable pulse, which could suggest severe circulatory or arterial issues.

Rate: How fast or slow the pulse, measured in beats per minute (e.g., bradycardia for a slow pulse, tachycardia for a fast one). How fast or slow the pulse, measured in beats per minute (e.g., bradycardia for a slow pulse, tachycardia for a fast one). Bounding: Very strong pulse, might suggest hyperthyroidism, fever, or anemia. Weak/thready: Faint and harder to feel, might indicate shock, dehydration, or heart failure. Absent: No detectable pulse, suggests severe circulatory or arterial issues.

Contour: How the pulse feels when palpated, a smooth or an abnormal shape (e.g., bounding or thready). Smooth: Normal, consistent pulse feel. Bounding: Rapid and forceful upstroke, indicating conditions like aortic regurgitation; also known as aortic insufficiency. A condition where the aortic valve in the heart doesn’t close properly. This causes blood to flow backward from the aorta (the main artery) into the left ventricle (the heart’s main pumping chamber) during diastole (the relaxation phase of the heartbeat). This backward flow of blood can lead to several symptoms and complications

Thready: Weak, small pulse indicative of reduced stroke volume or low blood pressure. Characterized by a weak, small, and often rapid pulse, often difficult to detect. Typically indicative of reduced stroke volume (the amount of blood pumped by the heart with each beat) or low blood pressure. This can occur in various medical conditions, such as shock, severe dehydration, or heart failure.

Symmetry: Comparing pulses on both sides (e.g., left vs. right radial pulses) to detect any differences. Pulses on both sides (left and right radial) ideally equal in strength and timing. Pulses on both sides are equal in strength and timing, suggesting no significant vascular issues.

Asymmetric: One pulse, significantly stronger/weaker or absent on one side, which could suggest vascular occlusion, aneurysm: a condition where a blood vessel becomes blocked, preventing blood from flowing through it. This blockage can occur in arteries or veins, often caused by blood clots, fatty plaque buildup, or external compression. Vascular occlusion can lead to serious health issues, such as ischemia (inadequate blood supply to an organ) or even tissue damage if not treated promptly. A difference between the pulses on each side, possibly indicative of conditions like vascular occlusion: a medical condition where a blood vessel becomes blocked, preventing blood from flowing through it. This blockage can occur in arteries or veins, often caused by blood clots, fatty plaque buildup, or external compression.

Vascular occlusion can lead to serious health issues, such as ischemia (inadequate blood supply to an organ) or even tissue damage if not treated promptly, aneurysms, or peripheral artery disease. An aneurysm is an abnormal bulge or ballooning in the wall of a blood vessel. This can occur in various parts of the body, including the brain, aorta, and peripheral arteries. Aneurysms can be life-threatening if they rupture, leading to internal bleeding. Some aneurysms may not cause symptoms and might go unnoticed until they become large or rupture.

Quality: General feel of the pulse—judged whether forceful or faint. Forceful: Strong, clear pulse, indicates a healthy circulation. Faint: Weak, difficult to palpate, possibly indicating low cardiac output. Such a pulse could indicate low cardiac output, shock, or heart failure.

A thorough job laying out the key elements of pulse assessment in a key in Asian medicine. This comprehensive breakdown highlights how various pulse characteristics—rate, rhythm, amplitude, contour, symmetry, and quality—offer valuable insights into cardiovascular health. Each element described reflects a wide range of conditions, and the way they often combine or expressed, can provide specific clues for diagnosis or further investigation.

This approach of palpating the radial pulse and noting these factors (rate, rhythm, amplitude, contour, symmetry, and quality) a wisdom which providers a detailed view of a patient’s circulatory status, they serve as the basis of Asian wisdom toward treatment decisions and lead to the identification of cardiovascular problems early on.

The hand shao yin heart channel, plays a crucial role in regulating the body’s energy flow and overall health.  The Heart Primary Channel originates from the heart and emerges from the blood vessel system surrounding the heart. It runs to the lungs, descends, and emerges in the center of the axilla (armpit) at Jiquan (HE-1). External Pathway: From Jiquan (HE-1), the channel continues descending along the medial aspect of the upper arm, the inner side of the upper arm, which is closest to the body when the arm is in a relaxed position. It passing through points like Shaohai (HE-3) at the elbow and Shenmen (HE-7) at the wrist. It then travels through the palm and terminates at Shaochong (HE-9) at the radial corner of the little finger.

Another branch separates from the heart, taveling upward along the side of the esophagus to meet the tissues behind the eye and connect with the brain. A further channel separates from the heart and travels directly up to the lungs, veers downward & emerges below the axilla; commonly known as the armpit, the area under the joint where the arm connects to the shoulder.

Main pathologic signs associated with the external course of the heart channel:  Palpitations: Irregular or rapid heartbeats felt in the chest. Chest Pain: Discomfort or pain in the chest area, often related to heart issues. Insomnia: Difficulty falling asleep or staying asleep, often due to an overactive mind or emotional disturbances. Anxiety: Feelings of unease, worry, or fear that can affect the heart’s energy. Shortness of Breath: Difficulty breathing, related to heart and lung function. Sweating: Excessive sweating, especially on the palms, which can be linked to heart imbalances. Tongue and Mouth Issues: Sores, ulcers, or a red tip of the tongue, indicating heat in the Heart Channel.

Main pathologic signs associated with the heart meridian:  Heart Fire: Symptoms include palpitations, thirst, tongue/mouth ulcers, restlessness, red complexion, and a bitter taste in the mouth. The tongue may appear red with a yellow coat, and the pulse may be full, rapid, and overflowing. Phlegm Fire Misting the Mind: More severe than Heart Fire, this pattern includes mental confusion, lack of mental clarity, palpitations, restlessness, incoherent speech, rash behavior, and a tendency towards hitting or scolding people.

The tongue may have a red, greasy coat, and the pulse may be full and slippery. Phlegm Misting the Mind (Heart): Symptoms include mental confusion, unconsciousness, a rattling sound in the throat, and vomiting. The tongue may have a thick, greasy coat, and the pulse slippery. Deficiency Patterns – Heart Blood Deficiency: Symptoms include palpitations, insomnia, poor memory, dizziness, pale complexion, and anxiety. The tongue may be pale, and the pulse may be thin and weak. Heart Chi Deficiency: Symptoms include palpitations, shortness of breath, fatigue, spontaneous sweating, and a pale complexion.

The tongue may be pale, and the pulse weak. Heart Yin Deficiency: Symptoms include palpitations, insomnia, night sweats, dry mouth and throat, and a red tongue with little or no coating. The pulse may be thin and rapid. Heart Yang Deficiency & Yang Collapse: Symptoms include palpitations, shortness of breath, cold limbs, chest pain, and a pale or bluish complexion. The tongue may be pale and swollen, and the pulse may be weak and slow.

The Heart Luo-Connecting Channel separates from the primary Heart Channel at HT-5, located on the wrist. Connection to the Small Intestine Channel: It then connects to the Hand Tai Yang Small Intestine Channel. Upward Movement: The channel moves upward along the primary Heart Channel. Entering the Heart: It enters into the heart organ itself. Connecting to the Tongue and Eye: The channel rises up to connect to the root of the tongue and the region behind the eye. This pathway is significant in Asian wisdom for diagnosing and treating various conditions related to the heart and its associated functions.

The Heart Divergent Channel, an alternative pathway for the flow of Chi and blood. The Heart Divergent Channel separates from the primary Heart Channel at Jiquan (HE-1), located in the axilla (armpit). It penetrates the chest at Yuanyu (GB-22) and enters internally to the Heart. Ascent: From the Heart, it ascends through the chest and neck. It arrives at Lianquan (REN-23). Lianquan (REN-23) is an acupuncture point located on the Ren Mai (Conception Vessel) meridian connecting to the root of the tongue and the region behind the eye.

Lianquan (REN-23) situated on the anterior midline of the neck, the central front part of the neck. This area includes several important anatomical structures, such as: Thyroid Gland: Located just below the Adam’s apple, it produces hormones that regulate metabolism. Trachea (Windpipe): A tube that connects the larynx to the lungs, allowing air to pass through. Larynx (Voice Box): Contains the vocal cords and involved in breathing, producing sound, and protecting the trachea against food aspiration. Hyoid Bone: A U-shaped bone located at the base of the tongue, which supports the tongue and its muscles. Major Blood Vessels: Including the carotid arteries and jugular veins, which supply blood to and from the head and neck. This point, commonly used to treat conditions related to the throat, tongue, and speech, such as: Sore throat Loss of voice Difficulty swallowing Dry mouth Speech disorders Lianquan (REN-23) believed to help clear heat and resolve phlegm in the body.