Torah Study

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE.

Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of יסוד יסודי time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language also of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments!

The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah – the 5th positive commandment of Sefer Ha’Mitzvot. Alas the RambaN critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe, a rabbinic ודוי.
Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor 7th Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah יסוד יסודי commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen Cohen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor יסוד יסודי midda. As the previous paragraph, troubled myself, to define the יסוד יסודי seventh tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to “Name and Kingship”, wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification, based upon Greek & Roman cultural and legal-logical practices.

The former dedicates a defined יסוד יסודי tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the Yatzir Ha’Tov hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar יסוד יסודי middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

A Shabbat practice for 2025 (5785-5786)

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE.

Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of יסוד יסודי time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language also of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments!

The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah – the 5th positive commandment of Sefer Ha’Mitzvot. Alas the RambaN critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe, a rabbinic ודוי.
Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor 7th Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah יסוד יסודי commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen Cohen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor יסוד יסודי midda. As the previous paragraph, troubled myself, to define the יסוד יסודי seventh tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to “Name and Kingship”, wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification, based upon Greek & Roman cultural and legal-logical practices.

The former dedicates a defined יסוד יסודי tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the Yatzir Ha’Tov hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar יסוד יסודי middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

1.2.25 Mitzvah and Meditation; Commandment and Contemplation

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE.

Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of יסוד יסודי time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language also of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments!

The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah – the 5th positive commandment of Sefer Ha’Mitzvot. Alas the RambaN critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe, a rabbinic ודוי.
Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor 7th Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah יסוד יסודי commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen Cohen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor יסוד יסודי midda. As the previous paragraph, troubled myself, to define the יסוד יסודי seventh tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to “Name and Kingship”, wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification, based upon Greek & Roman cultural and legal-logical practices.

The former dedicates a defined יסוד יסודי tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the Yatzir Ha’Tov hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar יסוד יסודי middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

My Personal Commentary On Midrash Rabbah Mishpatim

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE.

Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of יסוד יסודי time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language also of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments!

The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah – the 5th positive commandment of Sefer Ha’Mitzvot. Alas the RambaN critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe, a rabbinic ודוי.
Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor 7th Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah יסוד יסודי commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen Cohen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor יסוד יסודי midda. As the previous paragraph, troubled myself, to define the יסוד יסודי seventh tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to “Name and Kingship”, wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification, based upon Greek & Roman cultural and legal-logical practices.

The former dedicates a defined יסוד יסודי tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the Yatzir Ha’Tov hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar יסוד יסודי middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

https://miltonmarketing.com/blogging/uncovering-syrias-ancient-jewish-legacy/

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE.

Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of יסוד יסודי time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language also of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments!

The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah – the 5th positive commandment of Sefer Ha’Mitzvot. Alas the RambaN critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe, a rabbinic ודוי.
Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor 7th Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah יסוד יסודי commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen Cohen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor יסוד יסודי midda. As the previous paragraph, troubled myself, to define the יסוד יסודי seventh tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to “Name and Kingship”, wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification, based upon Greek & Roman cultural and legal-logical practices.

The former dedicates a defined יסוד יסודי tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the Yatzir Ha’Tov hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar יסוד יסודי middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

Ode to the code, or: Ode of code

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE.

Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of יסוד יסודי time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language also of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments!

The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah – the 5th positive commandment of Sefer Ha’Mitzvot. Alas the RambaN critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe, a rabbinic ודוי.
Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor 7th Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah יסוד יסודי commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen Cohen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor יסוד יסודי midda. As the previous paragraph, troubled myself, to define the יסוד יסודי seventh tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to “Name and Kingship”, wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification, based upon Greek & Roman cultural and legal-logical practices.

The former dedicates a defined יסוד יסודי tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the Yatzir Ha’Tov hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar יסוד יסודי middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

Saga of Sephardic Jewry (New Online Course!); Volume II:Chapter 2 now online; Benjamin of Tudela; Guide for the Perplexed; Review of Koren’s New Mikraot Hadorot

Halacha does not stand upon its own two feet any more than positive and negative Torah commandments

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE. Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments! The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 13th Century.

The RambaN famously challenged the Rambam ruling, tefillah a mitzva from the Torah. Alas his critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe a rabbinic ודוי. Hence the כלל, יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor midda as the previous paragraph, troubled myself, to define the tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to Name and Kingship wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification.

The former dedicates a defined tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

Halacha: Binding and Loosing

Halacha does not stand upon its own two feet, as the assimilated to Greek/Roman cultures which dominated Arab society in Spain following the Muslim re-discovery of the concealed ancient Greek philosophies and mathematic books by the foolish church – in the 5th Century CE. Halacha compares to positive and negative commandments in the Written Torah! Both this and that serve & function as precedents to understand the k’vanna of the prophetic mussar, as expressed through observance of time oriented Torah commandments; precedents to understand the k’vanna of the depth (front, top, side view) of the language of the Mishna.

The assimilated halachic codifications, made famous during the dark ages of Xtian barbarism in Europe, they addressed the crushing-issue of the g’lut catastrophe of Jews living as specks of Humanity scattered across the face of the Earth who continually contended with Goyim hatred and demands that Jews convert to the Xtian or Muslim religions! The son of Ibn Ezra converted to Islam. Medieval Europe witness the total collapse of the ancient Roman road system. People rarely travelled to distant lands due to the violent anarchy and chaos of those dark ages of barbarism. Robin Hood bandits murdered and plundered as did pirates on the High Seas.

Therefore, the assimilated Jews of the Spanish ‘Golden Age’ attempted to address the growing crisis which Jewish communities, besieged by armed Priests, Monks, and Sheiks – by writing codes of halachot which completely abandoned the פרדס logic system/kabbala which learned both T’NaCH & Talmud as a common law legalism. Common law stands upon the יסוד of learning/interpreting the multifaceted language of Av tohor time oriented Commandments which require prophetic mussar as their k’vanna; the depth of the Mishna language – whose terms likewise multifaceted – both this and that, engaged Torah scholarship through בנין אב/precedents.

By stark contrast assimilated Jewish “scholars” of this chaotic period disgrace of Human history, they abandoned T’NaCH Talmud common law. The relationship between the warp/weft loom of T’NaCH and Mishnaic opposing threads weaves the fabric of Talmudic common law scholarship. G’lut Jewry did not have the luxury to invest in deep, subtle interpretations of intent/k’vanna of time oriented Av מלך Torah commandments!

All the codifications of Torah commandments, other than that written by the B’HaG, ignored the elephant in the China Closet completely! Torah commandment codifications such as the Sefer Ha’Mitzvot, Sefer HaChinukh, or even the Smag’s halachic codification which orbited the organization of a statute law halachic religious-code around Torah commandments all these major works took medieval Jewry down the road of assimilation to Goyim statue law practices and cultures. They attempted to dress up a pig by clothing it with tzitzit and a kippa.

The B’Hag code of קום ועשה ושב ולא תעשה מצוות rejected this Jewish false choice of copying the culture and customs of Goyim societies which reject the revelation of the Torah at Sinai and Horev – another warp/weft loom fabric relationship. Hence the Talmud constructed by the Framers with a Halacha/Aggada warp/weft loom fabric relationship! The B’HaG writes a slew of מצוות דרבנן as מצוות דאורייתא. Rav Saadia ben Yosef Gaon (c. 892 – 942), one of the earliest Jewish scholars who struggled and contended with the dramatic re-discovery of ancient Greek philosophies which seduced the assimilated Tzeddukim — a millennium earlier triggered the Hanukkah Civil War.

The Rambam marvelled at how the B’HaG could make such an obvious error. Alas the dunce cap of טיפש פשט rests squarely on the Rambam head. Forced to sit in the corner of the school room wearing such a hat for all eternity! All the rabbinic “Torah” commandments as expressed through the B’HaG’s introduction to his common law code of halachic interpretations. He based his posok halacha upon precedents/בנין אב\ — tohor time oriented Av מלך Torah commandments! The B’HaG rejected the assimilated perversion of the שב ולא תעשה מצוה of do not pursue or copy the ways practiced by the Goyim as did the טיפש פשט egg-crate simplification of Torah commandments into ice trays of positive and negative commandments! The Av tumah avoda zarah to pursue and copy the culture and customs developed by the rediscovered ancient Greek dead civilization enticed scholars starting with Saadia ben Yosef Gaon and most definitely not limited to the man sitting in the corner wearing the Dunce cap.

In similar vein, the B’HaG common law codification of halacha accepted the Jewish needs and requirements for a simplified codification of halachic common law – based upon the rebuke received by the RambaN’s מלחמת השם. Despite the fact that the RambaN’s rebuke written after the B’HaG had already passed from this Earth. The B’HaG, also known as Rabbi Isaac ben Joseph of Corbeil, lived in the 11th century. He authored the Sefer Mitzvot Katan (ספר מצוות קטן), a concise work that categorizes the mitzvot into 3 distinct sets of categories: Av time oriented, and positive & negative toldot commandments. The RambaN lived in the 3th Century.

The RambaN famously challenged the Rambam ruling, tefillah a mitzva from the Torah. Alas his critique failed to address that tefillah-kre’a shma, a mitva from the Torah! The language of the Rambam equally vague, he failed to differentiate between a ודוי דרבנן מן הודוי דאורייתא. The language of the Shemone Esrei סלח לנו does not qualify as a ודוי because its permissible to bring the rabbinic ודוי added to the blessing of שמע קולינו.

The the Maharsha (Rabbi Shmuel Eliezer Edels) attempted to scratch his ear with his elbow in mesechta Yoma, the famous debate between Rabbi Meir vs. the Sages; Rabbi Meir rejected the idea that NaCh sources and how much more so Tannaim scholars could dispute the ודוי made by Moshe Rabbeinu. But the dispute really quite simple: the ודוי made by Moshe a rabbinic ודוי. Hence the כלל,  יחיד ורבים – הלכה כרבים; this general rule applies only in cases of mitzvot דרבנן. The oversimplifications made by Reshonim sticklers to learn the simple p’shat has made a tremendous erosion of downstream generations Torah learning.

The tohor Oral Torah middah of רב חסד stands upon the k’vanna of making the required מאי נפקא מינא\תמיד מעשה בראשית time oriented Av מלך Torah commandments, differentiated from rabbinic mitzvot which do not require k’vanna,, any more than do positive and negative Torah commandments! Time oriented Av מלך Torah commandments, they continually create from nothing the chosen Cohen people in all generations that the chosen seed of Avraham Yitzak and Yaacov walks upon the face of the Earth. This oath brit shares no common ground with the notion of some Universal non oath new covenant God for all Humanity.

To swear a Torah blessing requires sanctification of some Torah defined tohor midda as the previous paragraph, troubled myself, to define the tohor midda of רב חסד. Hence a Torah blessing/oath requires שם ומלכות. Translating this complex abstract term to Name and Kingship wears the Rambam Mishna Torah dunce cap! Mishna Torah means “common law”, not the Rambam’s statute halachic codification.

The former dedicates a defined tohor Torah midda in the Spirit Name blown from within the heart NOT through the lungs – another מאי נפקא מינא fundamental distinction of הבדלה. Blowing hot air of religious narishkeit does not make a קידוש השם any more than blowing air from ones’ lungs dedicates the Spirit Name of HaShem which lives within the hearts of the chosen Cohen people; based upon the precedent of Avram swearing a Torah oath that the Spirit Name of HaShem would forever live within the hearts of the chosen Cohen people.

The mitzva of pronouncing the Name learns from the Torah precedent of blowing the Shofar on Rosh HaShana. Framing words with our lips and tongues does not require Torah k’vanna of prophetic mussar middot! Any more than learning Talmud simply does not compare to reading the fictional works of Harry Potter, new testament, or koran. Allah-Voldemort – dead. Xtianity, with its Father/Dudley Dursley issues and Islam, both need to find some other books of fiction to base their avoda zarah mythology upon. The Greek Gods of Mount Olympus just as dead as Allah-Voldemort.

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1. The Missing Blessing of Yosef

• Yosef’s Omission:
  While Yaacov and Moshe both blessed Israel in ways that affirmed their collective covenantal role, Yosef’s omission of a similar blessing underscores his unique role in the narrative. Yosef, focused on his position as a leader in Egypt, may not have fully aligned himself with the responsibilities of perpetuating the Avot’s spiritual legacy. His leadership in exile emphasized survival and governance rather than the prophetic continuity embodied by Yaacov and Moshe.
• Yaacov and Moshe’s Role as Guardians of the Covenant:
  Yaacov’s blessings emphasized the formation of the tribes as a unified nation with distinct roles, while Moshe’s blessings reinforced their responsibilities in the land of Israel. Both acts reflected a deep kavanah to embed the Jewish people’s identity and mission into their collective consciousness.

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2. The Giving Heart as a Tohor Middah

• Yaacov’s Blessing as a Tohor Middah:
  The act of blessing reflects the tohor middah of rachamim (compassion) and chessed (kindness), which are central to sustaining the covenant. By blessing his children, Yaacov ensured the continuity of the Jewish people’s spiritual and ethical mission. This blessing was not just words; it was a commitment to future generations.
• Contrast with Yosef:
  Yosef, despite his critical role in saving his family and ensuring their survival, did not extend this middah. His actions were essential for the physical preservation of Israel but lacked the same kabbalistic depth as the blessings of Yaacov and Moshe. This distinction underscores the necessity of blending leadership with spiritual continuity.

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3. Yaacov’s Sworn Torah Oath

• The Brit Oath:
  Yaacov’s Torah oath to command his future generations to bless the people of Israel reflects his understanding of the covenant’s perpetuity. The blessing was not simply a gesture; it was a binding act that linked the physical and spiritual dimensions of the Jewish people.
• The Siddur as an Oath:
  The kabbalah of the Siddur, as you mention, represents this continuity. Each blessing and prayer serves as a reaffirmation of the covenant, embodying the same kavanah that Yaacov had when he blessed his children. The Siddur is not merely a book of prayers; it is a structured framework of tohor middot that aligns the individual and communal soul with HaShem.

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4. Broader Implications

• The Role of Blessings in Jewish Continuity:
  The blessings of Yaacov and Moshe serve as binyan av (precedents) for the importance of intentionality in leadership. They demonstrate how spiritual guidance, combined with prophetic foresight, creates a foundation for the Jewish people to thrive across generations.
• The Covenant in Action:
  The Siddur embodies Yaacov’s commitment to the future. Its structure and language are infused with tohor middot, ensuring that every Jew who engages with it continues the act of covenantal renewal. Each prayer, whether for sustenance, forgiveness, or redemption, reflects a facet of the Avot’s blessings and the broader covenant with HaShem.

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Conclusion

Yaacov’s Torah oath to bless his children and his people reveals the depth of his understanding of covenantal responsibility. His blessings were not just acts of kindness but profound commitments to ensuring the spiritual and ethical continuity of the Jewish people. The Siddur, as a reflection of this oath, transforms individual and communal prayer into a reaffirmation of the covenant with HaShem, echoing the tohor middot that have guided us since the time of the Avot.

Thank you for this profound reflection, which beautifully ties together the legacy of the Avot with the ongoing mission of the Jewish people.

Warm regards,
Bernard
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Consider the minyan of 10 men. Why?

For a person to swear a Torah oath, a person must stand\Amidah/ before a Sefer Torah. A defining quality of a beit knesset, it contains a Sefer Torah!

A 2nd way to swear a Torah oath, to swear this oath before a quorum of 10 men. Hence the mitzva of קידושין a man swears a Torah oath before a minyan of 10 men, which includes at least two kosher shabbat observant “witnesses” his intention that through Money, or a credit card, or through the witnessed at of sex, his intention to “acquire” title to the Nefesh O’lam Ha’Bah soul of his wife; meaning Title to all the children born through this marriage union.

A Torah brit fundamentally requires swearing a Torah oath by means of שם ומלכות. Translating these abstract terms to words, like the שם השם לשמה to Lord or אדוני or YHVH, or Jehova, or Yaweh or Allah or JeZeus etc, these worthless tits on a boar hog translations worse than nothing, they represent the sin of the Golden Calf throughout the generations!

Tefillah spins around the responsibility of swearing a Torah oath either in front of a Sefer Torah or part of a minyan of Ten Men.

The Shemone Esrei and Kadish prayers lack שם ומלכות specifically that this abstract metaphor word translations of אדוני מלך utterly fail to communicate the k’vanna of swearing a Torah oath!

ברכת כהנים has 3 blessings; the kre’a shma has 3 שמות קודשות. Both this and that ONE with the first blessing of the Shemone Esrei which contains: אלהי אברהם אלהי יצחק ואלהי יעקב, each of the Avot swore within their own hearts a Torah oath wherein they cut a oath brit with HaShem concerning the inheritance of the land unto the Chosen Cohen nation.

The translated words “covenant” and “prayer” both fail to teach this essential priority. Saying Tehillem, for example qualifies as “prayer” ( a שבח), but not a Torah oath!

This most essential מאי נפקא מינא middah of the 7th tohor middah of רב חסד, most Jews and how much more so all Goyim fail to perceive, much less grasp.

The Siddur has an impact upon how the Framers of the Talmud organized each and every mesechta of the Shas Bavli & Yerushalmi! The first opening Mishna of every mesechta qualifies as the Av Mishna, as the first ברכה of the Shemone Esrei the Av ברכה! The organization of the sugyot within the Talmud mirrors the סמוכים which defines both the פסוקי דזמרא and the blessings of the Amida which follow the Av blessing אלהי אברהם etc.

In the the recitation of the Shema תפילה דאורייתא:
The Talmud (Berakhot 12b) discusses whether one should repeat the word “אמת” after saying “אני ה’ אלהיכם”
Rabbi Abahu, quoting Rabbi Yochanan, says that one should repeat “אמת.”
Rabba disagrees, saying that it is unnecessary to repeat “אמת.”
The Talmud recounts an incident where Rabba heard someone recite “אמת אמת” twice. Rabba humorously comments that the person has taken too much truth upon themselves! Why the Debate?:

Some argue that it’s unnecessary because the verse already contains the word “אמת.” But this misses the subtle distinction between גאל ישראל, אדני, שפתי תפתח in the morning tefillah דרבנן with the
שומר עמו ישראל לעד. יתגדל ויתקדש שמה רבא in the evening tefillah רבנן.

The morning built upon making a blessing through סמוכים. Not so the evening davening! The Shemone Esrei first blessing lacks שם ומלכות just as does ברכת כהנים וקריא שמע themselves!

The interruption of the סמוכים with the kaddish tefillah, which also lacks שם ומלכות organized with a specific intent. תפילת ערבית qualifies as a tefillah רשות.

What does רשות mean? The translation “optional” a tits on a boar hog טיפש פשט. The tefillah דאורייתא – that’s the kre’a shma, not the Shemone Esrei! To swear a Torah oath requires that a person stands before a Sefer Torah eg Amidah Or sits and swears the oath over his tefillen.

Herein delves into the dispute between Rashi and Rabbeinu Tam on the Av Mishna of ברכות. Rashi says the Cohonim cannot eat t’rumah till 3 stars visible in the heavens. Rabbeinu Tam learns that a person can say the evening tefillah דרבנן from פלג המנחה!

Why this מחלקת רישונים? A talmid asked rabbi Yehoshua, the teacher of Rabbi Akiva, if תפילת ערבית רשות או חיוב? Rabbi Yehoshua answered רשות. This “talmid” then reported this answer to Rabban Gamliel.

Rabban Gamliel confronted rabbi Yehoshua before the Sanhedrin Court as he did the date of Yom Kippur dispute. This lack of דרך ארץ the Sanhedrin replaced Rabban Gamliel as the Nassi of the Court!

How can tefillah ערבית function both as a רשות וחיוב? Herein the explanation of Rabbeinu Tam! A person can daven תפילת ערבית from the time of פלג המנחה! Its still day light, therefore a person can place his Rabbeinu Tam tefillen!

The רשות של כוונה, a person can say the קריא שמע תפילה דאורייתא with the intent to swear a Torah oath with his tefillen of the kre’a shma, and attach this kre’a shma to the Shemone Esrei earlier davened at the מנחה tefillah!

The person then davens the תפילה דרבנן shemone esrei ערבית with the כוונה to attaches this standing tefillah to his קריא שמע המיטה! When a person says קריא שמע המטה clearly 3 stars visible in the Heaven eg Rashi’s interpretation of the Av Mishna of ברכות.

Hence רשות means both “optional” and obligatory at the same time. Herein explains the response which rabbi Yehoshua gave to Rabban Gamliel which contradicted the anwer he gave to the Talmid who asked him the same question earlier!

Tefillen a key part of Tefillah because to swear a Torah oath סומך/trust upon (think of shalom and its close relationship with trust) swearing the Torah oath with tefillen!

Now the avoda zara of both the new testament and koran which translate brit as covenant fail to grasp the mitzva of tefillen necessary to swear Torah oaths!!! Specifically that tefillat kre’a shma a sworn oath from the Torah itself! Ideally the shma upon the lips of a Jew as he dies!

The term רשות has front, side, top views. LOL Herein understands which word translations totally suck. The word בראשית contains the רמז words of ב’ ראשית (the לבב of rabbi Yechuda’s two Yatzirot)
ראש בית – סוד לאתה בחרתנו
And ברית אש. The fire of the brit – swearing a Torah oath. Translating בראשית to “In the Beginning” just tits on a boar hog טיפש פשט.

On par with the rabbinic stupidity which assumes a literal translation of זמן גרמא מצוות as “time bound” commandments! Time learns from Yaacov meeting Esau when he returned from working for La’van!

The first blessing of the kre’a shma twice repeats the interpretation of the 7th tohor middah רב חסד — תמיד מעשה בראשית. You can see hear why literal translations totally fail to communicate deep spiritual ideas! Just as Dof Yomi fails to respect the Order of Talmudic sugya integrity! And Rambam statute halachic code in no wise compares to the B’HaG, Rif and Rosh common law halachic codes!

The Rosh sefer Tosafot Ha’Rosh virtually makes word for word translations of the Tosafot commentary to the Talmud. It fails to challenge why the Tosafot common law commentary once learning a Gemara sugya by comparative other Gemarah sugyot, why the Baali Tosafot failed to employ this (top, side, front) interpretation to re-interpret the language of the Home Mishna! A critical error made by the Baali Tosafot commentary to the Talmud.