The Jewish law

According to traditional scholarship, the author of the Epistle to the Hebrews, was following in the footsteps of Paul.  He argued about the Jewish Law.  The Torah had been the cornerstone of the beliefs and traditions of the descendants of their Israelite ancestors, the God of Abraham, Isaac, and Jacob.  This Mosaic law had played a legitimate role in the past but was superseded by a new covenant.  This was more a debate between Jewish followers of Jesus Christ and other mainstream Jews.  In tone, and detail, Hebrews goes beyond Paul and attempts a more complex, nuanced, and openly adversarial definition of the relationship between Jewish Christians and Israelite Jews.  Have you ever met a Jewish Christian?

7 thoughts on “The Jewish law

  1. The 7th פרק of Parshat אמור holds two סוגיות. This פרק, כג: כג – כה; and כג: כו – לב.

    The opening סוגיה addresses the Yom Tov Rosh HaShanna. Only Israel accepted the revelation of the Torah @ Sinai because what do Goyim care concerning justice? Avodah zarah belief systems universally tends to prioritize theologies by which societies demand their peoples’ uniformly believe and obey the established Creeds. Israel came out of the oppressive slavery of Egypt, the revelation of the Torah @ Sinai, the top priority of that Devine revelation לשמה: justice. Hence the dread and fear of Israel, that at any moment the entire nation would die. The 9th of Av learns directly to Yom Kippur, there too the entire generation thought that they would die.

    King Shlomo’s rebellion wherein he prioritized building a grand Cathedral. Shlomo clearly assimilated to alien and totally foreign cultures and customs, practiced by nations and societies which rejected the revelation of the Sinai oath brit. The 10 Tribes would continue down the path trod by Shlomo, they simply changed the Chag season from the 7th to the 8th month. Justice during the reign of Shlomo and all the kings of Israel shared no common ground with Moshe, who established 3 small Sanhedrin Courts in the g’lut Cities of Refuge before he passed.

    European avodah zarah, its universal religious theologies, they emphasize the original sin of mankind, and consequent need for an imaginary mythical messiah to remove the stain of original sin, from the Soul of mankind, confronted by eternal death. The Yom Tov of Rosh HaShanah judges the commitment of post Shevuot bnai brit Israel, the chosen Cohen nation who alone accepted the revelation of the Torah @ Sinai @ Horev; to sanctify the most holy pursuit, the justice walk before HaShem, לשמה. The difficulty/answer style of the Talmud reflects the prosecutor/defense function of any lateral common law Torah mandated courtrooms. The pursuit of tohor righteous justice, aimed at fair compensation for damages, shares no common ground with tumah theological belief in any God or Gods.

    Belief in theological creed-God constructs, directly compares to the corruption of judges through bribery – a Torah abomination. Torah blessings do not hinge upon the theology of what a person believes. In point of fact, theological belief systems encapsulate a Torah curse. The month of Elul, made famous by Chassidic mystics, who refer to this period event as: “the king in the field”. The assimilated Yom Kippur machzor includes repeated personal confessions of sins. Congregations say Selichot throughout Elul and the 10 days. Over and again pleading the 13 middot before a Sefer Torah.

    Yet assimilated rabbis virtually never address the failure of g’lut Jews, the insufficiency of our Will to pursue judicial justice, as the top priority of our lives. As the essence of what defines us as the chosen Cohen people, who accept the revelation of the Torah @ Sinai @ Horev לשמה. Israel cannot accomplish t’shuvah without mussar. Mussar sets the vision of all generations of our peoples’ walk before HaShem. This mussar, singular rather than plural, defines the k’vanna of all T’NaCH prophetic literature.

    All generations struggle with metastatic passion, cancer insanity, to pursue and perform the impassioned Will of the tumah, within all of us, our Yatzir Ha’Rah. Generations of assimilated ירידות הדורות rabbis never caught, much less addressed, the domino effect of king Shlomo’s avodah zarah curse: its affect upon the ensuing later generations of both Israel and Esau. This avodah zarah very much compares to the huge national debt of the US Federal government; whose government leaders take pride in how they lie to their people without feeling the least shame. Something like the fact that FDR concealed being a cripple or Lincoln a practicing homosexual.

    Lincoln transformed the experiment of a “loose” US Republic of States, into a Centrally controlled “democracy”, and affixed as essential the pursuit of foreign imperialist interventions and empire. Whereas FDR transformed a relatively small Federal government into the Big Brother Socialist bureaucratic, Corporate lobby controlled monster monopoly, Government within the government, that defines modern Washington DC politics. King’s Shlomo’s construction of a grand Cathedral accomplished much the same effect.

    The brit faith turned away from pursuit of judicial lateral Sanhedrin common law justice, in-favor of the vain frivolity of sacrificing barbeques to heaven. Wasting the National treasury to build a Cathedral pyramid that worships the dead. King Shlomo prioritized avodah zarah practices as his new chief mode of faith, within the walls of Jerusalem and the kingdom of Judah; which barbaric churches across the countries of Europe and Russia, would later so completely emulate. Herein explains: יהיה לכם שבתון זכרון תרועה מקרא קדש

    Let’s Learn.

    An exact precise precedent: משנה תורה ה: ו – י. The opening first two commandments: לשמה which stands upon the justice delivered to Par’o and Egypt. What avodah zarah does the 2nd commandment imply? Answer: Any other strategic or tactical interest other than to do justice לשמה. Another exact precise precedent: יא: כו – כח. Blessing or curse. Either we pursue justice or run upon the highways of g’lut. King Shlomo inherited tremendous wealth, power, and prestige. Yet none of these pursuits of the Yatzir Ha’Rah achieved stability, nor prevented the fall of the kingdom into chaos, anarchy, and Civil War.

    A distant precedent: טו: א – ו. The 7th year shemitah release, the test which testifies to the oath brit נעשה ונשמע dedication. When justice defines the essential nation within the borders of our land, then the Goyim cannot forge any weapon that prevails or can subjugate the Cohen nation into g’lut slaves ever again.

    A precise exact precedent: יז: ב – ז. Competing strategic or tactical interests defines the behavior of the רשע who seeks to entice or seduce our people to pursue Gods other than justice among our people. King Shlomo serves as the Prime Example of tumah; his avodah zarah corrupted all generations thereafter to fall into the slimy pit of ירידות הדורות. The Cohen nation altogether ceased thereafter to ובערת הרע מקרבך.

    A slightly distant precedent: יח: ו – ח. The chief role and purpose of the dedication of the Tribe of Levi to the sh’ittot of common law precedent learning aimed to make fair judicial rulings. King Shlomo trivialized the schools of the prophets, located within the 42 Levitical cities, to a glorified choir within the walls of Jerusalem.

    A distant precedent: כ: י – כ. The subject of this סוגיה the establishment of additional Cities of Refuge/small Sanhedrin courts. All the survivors of a captured foreign Capital City outside of the borders of Israel, all must stand before a Small Sanhedrin Capital Crimes Courtroom. Only small Sanhedrin courts can rule upon Capital Crimes cases, outside the borders of the Cohen Republic of Tribes. In this particular case, because women and children do not generally fight wars alongside male warriors, only the Goyim warriors – condemned to death.

    Wars fought to conquer the homeland, absolutely no mercy show to these Goyim, lest they seduce the tumah Yatzir Ha’rah within each of us. A slightly distant precedent: כג: ב, ג. The Torah rejects the Turkish custom of eunuch slaves on par with the abomination: validating social status of children born from criminal adultery.

    Another slightly distant precedent: כג: כב – כד. Such tumah people directly compare to making a false vow in the Name of HaShem. The Torah commands a distance from such disgraced people lest we too become a disgraced people and abandon the yoke of the kingdom of heaven: to forever and always pursue justice within the borders of our homeland.

    A precise exact precedent: לג: כב – כט. This closing סוגיה of blessings, Moshe addresses the tribes who pronounce the eleven curses, unto which all generations thereafter have the opportunity to publicly answer אמן to each of these 11 curses prior to Yom HaDin upon the Brit. What switches a blessing to a curse or a curse to a blessing? The priority we place toward justice, contrasted by all other strategic and tactical interests. Yom Tov Rosh Hashanah, if we prioritize justice above all and anything else, blessing. If we prioritize other interests above justice, curse. Yom Kippur seals this Divine decree, as measured through the din decreed upon our generation.

    The kabbalah of יחזקאל ג: כב – כד, teaches an exact precise precedent. Justice: the Glory and Honor of HaShem. A slightly distant precedent: טו: א – ח. The comparison of Jerusalem to a wild grape vines which grow on trees. Of what value does the metaphor of vines have, when compared to great Goyim trees? When the fruit of the grape vine produces only bitter oppression and injustice, just as do the great Goyim trees. Better to sanctify shabbat over a glass of beer!

    The second סוגיה of אמור now addresses Yom Kippur: כל מלאכה לא תעשו, just like the commandment regarding shabbat. As shabbat stands separate and apart from chol so too justice rejects the cruel slavery imposed by Par’o. The decision to withhold straw from Israel, yet enforce the quota of bricks previously produced, when Par’o supplied the necessary straw, this oppression required Egyptians to work, to enforce that evil decree.

    Let’s Learn:

    A slightly distant precedent: ג: כג – כט. The tefillah of Moshe pleading for מחילה to cross over and enter the land sworn unto the offspring of the Avot. The Yom Kippur dav’vening bases itself upon this model. Had Moshe crossed over, would it have made any difference? Would it have somehow changed the Yatzir Ha’Rah of our people, something Moshe could not change in the past 40 years?

    A distant precedent: ה: יא – טו. Swearing an oath compares to not doing melacha on shabbat. An exact precise precedent: יד: א – י. The chosen Cohen nation set totally apart from the Goyim. Hence the customs, manners, and ways practiced by the Goyim – the Torah commands a negative commandment not to duplicate their cultures or customs. Adjacent to this specific negative commandment: the general rules which define kashrut.

    A distant precedent: טז: א – ח. The korban Pesach, the Goyim – like their dogs who did not bark when Israel left Egypt, the Egyptians did not attack Israel when Pesach night, Israel denigrated ‘Amun and Khnum’, the Egyptian rams-head Gods. Once more the סוגיה concludes with the commandment: לא תעשה מלאכה. Which as previously suggested commands a negative commandment not to oppress our people through injustice like as did Par’o who worshiped ram heads.

    An exact precise precedent: יז: ח – יג. The place where HaShem chooses as the Capital of the Name of HaShem; there too sits the Great Sanhedrin lateral common law Court. The Court instructs mussar through the medium of common law. Hence the Talmud duplicates this work through the warp weft relationship between Halakhah and Aggadah, as explained through the kabbalah of פרדס.

    Rabbi Akiva, דרוש ופשט learns T’NaCH mussar affixed to Aggadah. And רמז וסוד affixed to Halakhah ritual observances, as the definition of the revelation of the 13 tohor middot Oral Torah revelation of logic . Torah and Talmudic common law stand totally separate and apart from Roman statute law. Comparable to, so to speak, HaShem remembers and despises ‘Amun and Khnum’ on the night of Chag Pesach. The avodah zarah worship of other Gods most essentially prioritizes anything else above the holy dedication to rule the oath sworn lands with justice. The sanctification of justice as most holy to HaShem לשמה defines the whole of the revelation of the Torah @ Sinai @ Horev.

    A distant precedent: יט: א – י. Establishment of the Federal small Sanhedrin courts in the cities of refuge. If Israel makes foreign wars abroad. The first commandment after conquering the Capital of an uprooted and totally defeated nation, to establish another city of refuge, Small Sanhedrin Federal Court. ולא ישפך דם נקי בקרב ארצך. Only Sanhedrin courts have a Torah mandate to judge Capital Crimes cases. On par with the House of Aaron, who has a Torah mandate to dedicate korbanot to HaShem, wherever the Great Sanhedrin justices rule and preside.

    Another distant precedent: כו: יב – יט. Giving the tithe to Levi and tithe to the poor, a person declares the confession of fidelity, the priority to walk with justice before HaShem. This confession of fidelity, made on the first fruits, dedicated on Chag Sukkot.

    An exact precise precedent of the k’vanna of the Yom Kippur da’avening, כז: ט – כו. The Torah curses which all generations have the merit to answer together with the בעל קורא reader of the Torah on Shabbat, and answer אמן after each of the 11 curses. Acceptance of responsibility for the 11 curses goes hand in glove with the blessing of justice. The acceptance of the 11 curses learns from the precedent of Moshe da’avening to enter the land, the יסוד of the k’vanna of the Yom Kippur tefillot: it judges our relationship together with our generation.

    The kabbalah of the prophet יחזקאל, a slightly distant precedent: טז: נא – סג. The kingdom of Yechudah bears greater disgrace than the kingdom of Israel. Religion accomplishes about as much as tits on a boar hog. Religion does not cause a man to feel remorse, shame, or disgrace. Avodah Zarah preaches that the God(s) forgive humiliation, sin and abominations! Goyim who deny the Shoah, they have no shame. They say that their God(s) have made atonement for their disgrace, as if they stand alone and not together with their evil generation(s).

    Another slightly distant precedent: כא: יג – כח. Yom Kippur judges the individual in the midst of his generation. The individual follows together with the din decreed upon that generation. The Nazis together with Stalin culminated the generations of the criminal church in Europe and Russia. The same din equally applies to Mao Zedong’s terrible genocide within China or Pol Pot within Cambodia.

    A slightly distant precedent: כג: מו – כד: ה. The משל to lewd loose prostitute women whose larger society accepts them, like as does barbaric Europe today. The vision of utter complete and total contempt for that vile worthless generation. Another slightly distant precedent: כה: א – ה. The Goyim who rejoice over the Shoah. They together with their generations shall die reviled.

    A slightly distant precedent: כו: א – ו. This precedent too concerns the Yom Tov judgment of Yom Kippur, it seals the generation in judgment for the coming year. Another slightly distant precedent: כח: ו – יט. The wisdom of no single individual surpasses the din decreed upon his generation. A strong mussar learned from Moshe who died in g’lut together with his generation. The brightness and glory of an individual stands בטל\cast off/null and void, when measured against the backdrop of his generation.

    An exact precise kabbalah precedent: לב: א – י. An identical mussar rebuke given unto Par’o. The mussar which the prophets command: seek and pursue justice for the profit of the folk of your generation. If a lone crocodile spoils and muddies the waters of his generation and exalts himself in his pride, such fool(s), always judged – part and parcel together with their generation. Herein divines the k’vanna of Chag Yom Kippur.

  2. The 8th פרק of Parshat אמור learns from כג: לג – מד.

    Chag Sukkot, again the Torah commands: כל מלאכת עבדה לא תעשו. The negative commandment of M’lachah, this commentary argues an additional definition: do not oppress or do acts of injustice. Clearly this late commentary does not dispute how the Gemarah of Shabbat learns M’lachah.

    Still no generation holds a monopoly on logic. This commentary argues that the greatest most authoritative commandment of the Torah, hands down, the opening commandment of the Sinai revelation. This לשמה commandment, not only trashes the Xtian bible and Muslim koran as avodah zarah counterfeits, but most significantly this commandment links the לשמה commandment with the oppression of Egyptian slavery.

    Let’s Learn.

    A distant precedent: משנה תורה ד: א – כד. This negative commandment לשמה, not to oppress our people, best defines the abstract משל, ‘fear of heaven’. This negative commandment לשמה also best defines the commandment not to add or subtract from the Torah.

    This negative commandment לשמה also functions as the most important precedent by which to learn the k’vanna of the 2nd Sinai commandment. Righteous common law lateral courts also essentially serve as the clearest definition of Torah wisdom for all generations of Israel.

    אלהים קרבים אליו The justices of the Courts go by the name אלהים. This משנה תורה most specifically commands to remember the Sinai revelation, which links the לשמה commandment with Egyptian oppression and slavery, together with ‘fear of heaven’. The Torah thesis statement: the mitzva לשמה, it defines the k’vanna of all the other תרי”ג commandments!

    All translations of the Sinai revelation of the Name therefore directly exemplify the negative commandment:
    ועשיתם לכם פסל תמונת כל סמל תבנית זכר או נקבה תבנית כל בהמה אשר בארץ תבנית כל צפור כנף אשר תעוף בשמים תבנית כל רמש באדמה תבנית כל דגה אשר במים מתחת לארץ ופן תשא עיניך השמימה וראית את השמש ואת הירח ואת הכוכבים כל צבא השמים

    Avodah zarah oppression of the weak most essentially defines. The משל metaphors of idols, or stars, or planets etc most essentially requires making the logical דיוק as defined by the aggadic story of the enslavement of Israel by Par’o and the Egyptians. This משנה תורה precedent to Sukkot likewise defines the נעשה ונשמע oath brit sworn @ Sinai @ Horev.

    A distant precedent: כא: א – כג: ז. Justice makes atonement for tumah bloodshed which defiles the sanctity of the oath sworn lands. Justice measures all social interactions and relationships, judged on the scales of tohor or tumah middot.

    Sending away the mother bird before taking her eggs, together with the negative commandment which forbids plowing a field with an ox yoked together with an ass, serves to define the k’vanna of the name justice, as the reputation of the oath sworn lands. Just as do all the negative commandments of sexual ערוה, or remembrance of the despicable manner which Moav hired Bil’am to curse Israel.

    A slightly distant precedent: כו: טז – כז: כו. The obligation to dedicate our lives to walk the walk of justice as the most holy sanctification of the oath brit faith, which most essentially separates and distinguishes t’rumah from chol, the chosen Cohen nation from the Goyim comparable to the הבדלה shabbat differentiates itself from the other days of the week.

    Righteous common law courtroom established justice shares no common ground with theological belief systems about the God(s) which the religions of avodah zarah prioritize and prize. Goyim injustice and tumah corruption of their vertical courts forever separates the העם סגולה/the virtuous people\ from Goyim barbarians.

    The Torah makes באר היטב, through Chag Sukkot its total and complete repudiation that avodat HaShem hinges upon the construction of some vain Temple cathedral pyramid egotistical vanity. Better to sanctify within the confines of the borders of our own small land, lateral common law courtroom justice — than conquer vast empires and oppress people through military oppression and cruel inhumanity.

    Righteous lateral common law courtroom justice defines the name of the oath sworn lands, dedicated לשמה to HaShem. Torah definitively rejects the theological, political, and/or religions, creeds & beliefs, which have defined the corrupt and defiled blood soaked lands of Europe and Russia. Xtianity, together with democracy or socialist political models, the Torah rejects, as utterly irrelevant.

    A slightly distant precedent: כח: א – יד. All Torah blessings hinge upon ruling the brit lands with justice. Through the mitzvah of Chag Sukkot, the simplicity of what HaShem demands has absolute clarity. The chosen Cohen nation does not require fancy adorned with gold Cathedral Temple pyramids, to do our avodat HaShem walk לשמה.

    The Torah rejects the avodah zarah worship of king Shlomo, his Temple construction, just as much as it likewise rejects both Xtianity and Islam. The notion that the Moshiach builds the Beit Hamikdash, complete and total narishkeit. This Moshiach superstition has plagued the Cohen nation long enough.

    Moshiach as a mitzvah stands upon the יסוד of the dedication of the House of Aaron. To what do the korbanot which Aaron dedicates לשמה sanctify?

    A building constructed of wood and stone and covered with gold, like the Dome of the Rock? Or lateral common law courtrooms which establish righteous justice as the reputation of our country, dedicated לשמה to HaShem?

    The mitzvah of Moshiach contains both curse and blessing, death or life which the generations of our people must themselves choose what they want to prioritize as most essential and important. Like the Chag Sukkot, just that simple. Chag Sukkot instructs an incredibly strong mussar which rebukes and repudiates the mystical Moshiach superstition avodah zarah narishkeit, which has plagued g’lut Jewry for 2000+ years. The tumah of this ‘Moshiach mitzvah’ has inspired and aroused the Yatzir Ha’rah within our hearts, and brought death, destruction, and misery upon our people worse than ever did Par’o.

    The kabbalah of the prophet יחזקאל teaches an exact precise precedent of mussar: א: א – ה: ד. The mystic vision of the Divine Chariot. Rabbi Akiva taught a simple פרדס explanation which shaped the construction of the entire Talmud, its warp/weft relationship between halakhah and aggadah.

    This kabbalah “mystery”, much like the Moshiach silly narishkeit, later commentators spun notions of superstition that perverted and deformed the simple idea by which Rabbi Akiva instructed, a simple Oral Torah logic sh’itta. The vision of the prophet refers to Israel as a rebellious house over and again. The mussar of the prophet forever rebukes the worthless Moshiach narishkeit which has plagued g’lut Jewry who have lost the wisdom to do and keep the Torah לשמה – just that simple.

    The curse of טפש פשט forever disgraces the history of our people. Jews remain in g’lut, just like the Wilderness generation. Because we foolishly approach avodat HaShem with bird brain mentalities.

    We have foolishly prioritized silly superstition, and Roman statute law over Torah common law and פרדס Oral Torah logic. What a complete and total disgrace, generations of Israel have tarnished the good name of Torah faith! What, HaShem decreed g’lut for 2000+ years because our people had turned away from our path of rebellion?!

    The mussar of יחזקאל forever rebukes g’lut Jewry, and our horrible stubborn stiff necked stupidity. The hardened heart of Par’o hardly compares to the way our people have clung to the despicable steadfast refusal to obey the oath brit which our forefathers swore upon their soul – us.

    Twice HaShem brought the battering ram against Jerusalem and razed the city which prioritized a cathedral pyramid Temple over lateral common law justice. Since king Shlomo worshiped avodah zarah with his “wisdom”; a wisdom that the barbarians of Europe strove to duplicate, the curse of ירידות הדורות has cursed our people with death, disgrace and destruction.

    The mussar instructed and commanded by the prophet יחזקאל rebukes and also defines the iniquity of the House of Israel from his generation till today. As the Book of מלכים, makes a satire that mocks the wisdom of Shlomo, so too the satire of the prophet יחזקאל repudiates the vision of the Temple.

    His mussar condemns the Capital City of Jerusalem and its humiliating rebellion which confuses making a barbeque to heaven, which HaShem never commanded – with righteous lateral common law Sanhedrin courtrooms, the essence of the whole of the Torah. Herein defines the mussar which Chag Sukkot rebukes our generations, to worship HaShem with love and joy through the simplicity of building a sukkah and waving four different species of plants.

  3. The 9th פרק of Parshat אמור learns from כד:א – ד
    This chapter contains but 4 verses yet teaches powerful mussar to the generations by means of Oral Torah common law precedent learning. Clearly the Reshonim, starting with the most famous commentary on the Chumash of that period, Rashi’s magnum opus masterpiece failed to organized the Chumash on its Order based upon the (פ) פרק and (ס) סוגיה Torah arrangement.

    These Reshonim commentaries virtually all sang from the same choir sheet debating on the p’shat of the verses; they tend to learn line by line, rather than סוגיה ופרקים, as complete intact units of mussar instruction.

    Rabbi Yishmael referred to as this logic of learning as כלל ופרט. This logic does not divorce a p’suk from its סוגיה or פרק larger containment units of context. Dof Yomi learning on the Talmud serves as an example of this tendency of divorcing or diminishing priority of maintaining the integrity of the Order of סוגיה או פרקים.

    To my mind the worst most glaring flaw of all Reshonim scholarship on the Torah, their complete failure to learn attached, (an even stronger language: “chained”), to prophetic mussar. The quest to learn the פשט of the p’sukim rather than the mussar instructed within the containment סוגיות ופרקים. Their atomistic approach to learning, rather than employing the משנה תורה, ספר דברים — the mitzvot contained in that 5th Book of Oral Torah — as precedents whereby the generations define the k’vanna of Torah prophetic mussar which employs logic to compare similar סוגיות ופרקים in the 4 Books of the Written Torah with other סוגיות ופרקים in the משנה תורה.

    This major fundamental flaw in Reshon scholarship upon the Written Torah, it set the stage for the assimilation of the Spanish rabbis, clearly the worst – having the most damaging impact – the Rambam. The latter’s criminal assimilation to ancient Greek philosophy, the impact of his assimilation, that disaster compares in scope to the asteroid which made the dinosaurs die off as the dominant species of life on the Planet Earth.

    After the Ba’al Haturim abandoned the common law sh’itta by which the Rosh (his father) learned the Talmud, combined with the power of Karo’s commentary upon the Tur Shulkan Aruch, Jews all together ceased studying the Talmud as common law. Jews read the Baali Tosafot commentaries on the Talmud, but they fail to learn those Baali Tosafot commentaries as common law which compares similar Gemarah precedents and similar Mishnaic languages of intent to one to the other! Instead modern Yeshivot focus upon understanding the פשט of the Tosafot language divorced from making the precedent comparison with one Gemarah learned side by side with a similar but different Gemarah.

    The addiction for פשט dominated all Torah scholarship that contributed to the disaster of the Rambam Civil War which witnessed the burning of the Talmud in Paris France in 1242. Post Karo’s assimilated Roman law codifications, all common law scholarship ceased, as did the dinosaurs following the asteroid.

    As assimilated Roman statute law perverted the warp/weft garment of Talmudic common law, so too the Chumash and NaCH likewise witnessed assimilation disasters of equal weight. The Xtian church organized their Bible “translations” (they all duplicated the error of Aaron @ the golden calf, and translated the Name into words of avodah zarah), into chapters and verses which dominated the order of organization of the Hebrew T’NaCH.

    As the statute codes divorced halachah from mussar aggaditah, so too the Chumash commentaries divorced the Written Torah from the דברים Oral Torah. The term משנה תורה means common law. The latter studies a Case by way of comparative precedents having similar authority; the first 4 Books compared to the 5th Book.

    This abject failure to learn the Chumash as common law, it ultimately confuses the Written Torah with the דברים Oral Torah, just as did Roman statute law corrupt halacha learned from Gemarah common law sources. The Gemara on a Mishnah strives to understand the k’vanna of a specified Mishnah; Gemarah sources bring halachic precedents with the intent to learn the k’vanna of the language expressed by a specific Mishnah.

    As pilpul scholarship recognizes subtle opening distinctions which have massive later consequences, so too and how much more so the failure of the Reshonim scholars, other than the French Baali Tosafot school, to learn the Talmud as common law. Remember my first year in Yeshiva when I asked Yerami Zooker to teach me the differences between the Rif, Rosh, and Rambam halacha.

    He did not once consider the difference between halachic precedents – by quoting the Mishna – which learn the Gemarah halachot to interpret the k’vanna of that quoted Mishna. Roman statute law organizes halachot into religious subjects independent from the Order of a specific Mishnah, like as found in both the B’hag, Rif, Rosh commonlaw codes; statute law does not differentiate halachah from Tannaim vs Amoraim authorities.

    In my second month in the Yeshiva world, came to realize, to paraphrase Shakespeare, that something had rotted in the state of Denmark. I followed up by asking the rabbis to give a shiur on the Siddur, and realized the distinct smell of a corpse. The rabbis did not have the least bit of a clue how to interpret the intent of da’avening. They worshipped words just as do the Xtians and Muslims.

    Then sat upon a dof yomi shiur, held by a Rav who later proved himself untrustworthy in his gemach holding other people’s money. The reliance upon a page of Gemarah as holding the Order of how to learn and understand what a person reads?! Simply no. I left that dof yomi and never looked back again.

    The contrast with Rav Aaron who learned the sh’itta of Rabbi Eliashiv – the difference from the Pacific Ocean to the Sahara desert. Rav Aaron always and repeatedly emphasized the organization of סוגיות ופרקים as intact units of mussar. Halacha divorced from aggadah, does not teach mussar. Rav Aaron, in the Yeshiva specialized in teaching hilchot shabbat. But he always wove mussar together with those halachot when he taught the משנה ברורה.

    Halachah learns together with mussar like the distinctions between forms vs. substance. Talmud divorced from aggadic mussar, about as useful as tits on a boar hog. Rav Aaron always emphasized Aggadita and Midrashim, and their priority status. His scholarship skillfully wove halacha together with aggaditah. This discipline of learning defines how he taught me to learn the Sha’s Bavli, together with the Sha’s Yerushalmi.

    Rav Aaron did not read the Baali Tosafot commentary without comparing the sugia of the present Gemarah with the Sugia of the Tosafot precedent. He learned the Talmud as a common law legal system which stands upon the יסוד of precedents having similar authority.
    Rav Aaron did not view the later Reshon secondary source commentaries as having an equal or greater status than the Yerushalmi or Midrashic Primary sources. In this, Rav Aaron stood virtually alone among all the rest of the rabbi instructors in that and other Yeshivahs, other than perhaps Rav Waldman. But the latter did not teach students how to learn T’NaCH and Talmud in the custom and manner of Rav Aaron.

    Rav Waldman, had to pester him to squeeze out the secrets of how he learned. On more than one occasion, Rav Waldman would see me and immediately make himself scarce. Like a bloodhound on the trail, would search out his hiding places and laugh at him upon finding his concealed location. Rav Waldman loved going off the Dof, almost as much as myself. But he never figured out my sh’itta of bringing Yerusalmi precedents to interpret the kavaana of Bavli sources. On at least one occasion he actually snapped at me.

    Almost from day one in Yeshiva, took a strong dislike to the Rambam method of learning. Once the Rosh Yeshiva quoted to me a Rambam halacha. Immediately countered with a Rashi source that challenged that statute halachic opinion. Later repeatedly did the same to Rav Shwartz’s pro Rambam tilt. To which Rav Waldmen responded to Rav Shwartz’s complaints: “You cannot give a drivers licence to a person and not expect him to drive.”

    This פרק of the Parshah, from it the relationship to Shabbat and the regalim and Yom Tovim lighted my path by which the mussar of the menorah expressed meaning in my daily life. Affixed different Divine Names to the different holy times; and in turn affixed, based upon the Gemarah instruction of making da’avening from a fixed מקום, as meaning – weaving a regal/yom tov\shabbat with a specific day of the week.

    The notes of the shofar – tekiah, shevarim, teruah – affixed them to the 3 basic divisions of the תרי”ג mitzvot, and blew the Spirit Name of HaShem when my lips pronounced the word “Adonai” – when da’avening tefillah. Tefillah, a matter of the heart, and not the words which the lips pronounce from some ‘holy book’. Worshipping words whether words from the Siddur or theShulchan Aruch, forever and always a major turn off for me. Such behavior reminded me of the reasons why the Arabs mocked Jews as the “People of the Book”.

    Orthodox Jews who quote a halacha from the Shulchan Aruch independent of its Talmudic contexts, and how the סוגיה that contains that halacha understands the k’vanna of its Mishna — the vile stench of Denmark in my nostrils. The exact error made by all the classic commentaries on all the assimilated Roman statute law codifications.

    Fled the buckle of the Bible Belt, Tulsa Oklahoma, from those wild fanatics who worshipped their cults of personalities, only to come to Israel and endure the exact same crap? No way, do not compare to a puppy during house training!

    Such arrogant ignorance, it compares to going out on a blind date with a woman who has two heads. Simply no. On par with my rejection of American law, which requires lawyers to define a mineral as it applies to each and every mineral rights dispute heard before a court of law.
    The regurgitated pius declaration of false modesty: “I am not on their madriga”. As if a person on a high level of development does not struggle with an equally powerful Yatzir Ha’Rah?! Did any of the generations of the Reshonim lead our people out of G’lut?

    Did not many or even most of all the Reshonim scholars directly violate the negative commandment not to assimilate and embrace the cultures and customs practiced by the Goyim who never accepted the revelation of the Torah @ Sinai @ Horev?

    Torah spirituality defines life as the struggle with the seductions of the Yatzir Ha’Rah. Ideally, Torah scholarship compares to a rock thrown into a pond, it produces a ripple effect on later generations.

    It seems to me, that the ripple effect of the post Rambam Civil War, that Reform Jews despised, as a consequence of the flaws and errors established by the assimilated Roman statute laws expressed within the Shulkan Aruch, emulates the Rambam avodah zarah!

    That Orthodox Jews, in equal measure, do not have the slightest clue that the k’vanna of the framers of Talmud, that they wove halachic ritualism together with Aggadic prophetic mussar! That the fabric of the Talmud has an essential warp/weft relationship.

    And that neither this nor that branch of Judaism studies the Siddur, or views the Written Torah as the Constitution of the Jewish Republic of States! Or that Jewish courtrooms ideally should model themselves upon the Sanhedrin lateral common law precedent legalism aimed to rule the land with justice which compensates in a fair way Jews who suffer damages from other Jews.
    Both of the major branches of Yiddishkeit bad mouth Zionism. That chilloni and dossi-doe Jews each despise and detest one another. Both this and that sects within the Jewish people, they tend to worship their chosen cults of personalities, something like an Indian totem pole.

    Life in Israel means that Jews have to make a living and we have to integrate the Jewish State among our Arab and Muslim neighbours. Like the principle of tzaddakah, we must first respect and trust our own people, and thereafter develop good relations with the Arab and Muslim states – our neighbors.

    Similar to Saudi Arabia, which permits only Muslims to permanently live within their lands. Mecca functions as the Capital, for the prophet Mohammad and the Arab\Muslim world. The tumah of the European evil eye, responsible for the consequent Arab jealousy against Jerusalem.
    We must never forget the utterly detestable, and despicable European hatred against the Jewish refugees populations in their lands for the last 2000+ years, which culminated in the Shoah.
    Post ‘Final Solution’, Europe has no moral mandate to shape, or determine the borders of the Jewish state and even less so our Capital City. That Europeans have a permanent evil eye against Jews – their UN 242 Two-State solution, an utter abomination. France surrendered, early in the war, to the Nazis.

    To develop an Israeli foreign policy which seeks to exclude and diminish the influence of Europe and Russia from the Middle East and Africa. The goal of making Arab and Muslim countries, as the main trading partners of the Jewish state. Based upon the positive commandment, to remove tzaraat stones from any infected house.

    Let’s Learn.

    A distant precedent: ה: יב – טו. The mitzva of shabbat serves as a משל metaphor that separates the נמשל of Israel from the Egyptians. Torah learning likes clean lines and rejects blurred generalizations. Propaganda, by sharp contrast, often makes sweeping grand general statements, but lacks specific concrete examples, which support the often hostile general statement.

    The Jews poisoned the wells, or the Jews murder Xtian children to make their matza with the blood of these murdered babes! The Democrats did the same slander against President Trump. For 3+ years the MSM propaganda press condemned Trump for Russia-gate.A slightly distant precedent: ח: יט,כ. The Menorah of the 6 chaggagim and shabbot starkly contrasts with assimilating to Goyim cultures and customs and abandoning the Jewish ways and manners.
    A distant precedent: יא: יג – כא. The 2nd paragraph compares to the Menorah mussar lights. A slightly distant precedent: יז: יד – כ. The mitzvah to establish government which maintains the Jewish national identity and common law legal system. Combined with the negative commandment against causing the nation to embrace and pursue avodah zarah/foreign cultures and/or customs.

    An exact precise precedent: כד: י – טז. Respecting the dignity of our people through partnership loans which do not stand upon charging interest, this ideal best reveals the k’vanna of the Menorah lights. A distant precedent: כו: טז – יט. The Menorah lights serve to distinguish the עם סגלה/distinguished Cohen nation\ from the Goyim.

    Another distant precedent: כח: סט – כט: ח. Giving heart to our People, meaning arousing within them the joy that Jews stand different and distinct from Goyim. We rejoice in our culture and customs which separate us as a people from the manners ways and practices of Goyim societies.
    An exact precise precedent which learns the mussar k’vanna of the Menorah lights: לב: מח – לג: ו. The prophet Moshe shines and the light of our people throughout all eternity. Torat Moshe the אש דת of the Jewish people. No other person has ever inspired any nation or people comparable to Moshe’s accomplishment. Torat Moshe, the eternal inheritance of the Jewish people.

    The kabbalah of the prophet יחזקאל instructs an exact precise precedent to understand the mussar of the Menorah lights. ה: ז – ט. Assimilation to the customs cultures and ways of the Goyim – the consequent assimilated darkness of Torah curses and g’lut.

    A distant precedent: יב: ח – טז. The opposite of the Menorah lights, when our people lose our self dignity, self-respect and honor for our chosen Cohen lives and wish ourselves to be Goyim. HaShem did not promise the land inheritance to ‘Avram’s future born seed’, who despised the cultural inheritance of their forefathers. Such ingrates merit no respect.

    Another slightly distant precedent: יז: א – י. The Cohen Republic bases itself upon the Torah of the prophet Moshe. If this grape goes wild and prefers to grow under another “eagle” national culture and inheritance, then that grape merits both hatred and utter contempt.
    Another slightly distant precedent: יח: כא – לב. The prophetic mussar refers to Jews who assimilate and copy the culture customs and mannerism practiced by Goyim as רשעים. If a רשע turns away from his pursuit to be a Goy, this behaviour merits respect.

    The simplicity of the prophet יחזקאל his mussar challenges all Jews who wish themselves as being Goyim. Do such assimilated Jews, do they respect the Chaggagim Yom Tovim and Shabbat? No. They publicly defile the sanctity of the holy dedication to keep and respect the Torah inheritance, which the prophet Moshe forever commands.

    Another slightly distant precedent: כא: לא – לז. Giving heart to our people to honor and respect the cultural inheritance of Moshe, stands opposed by Goyim who belittle and despise the chosen Cohen nation. Goyim who curse Jewish society and civilization shall taste the bitterness of their curses within the mouths and nostrils.

    Another slightly distant precedent: כד: ט – יד. Torah prioritizes sexual modesty. Goyim cultures elevate hedonism. Western societies today confuse the sexes. In the name of equality they call males females and females males.

    An exact and precise mussar precedent of the Menorah light which the prophet Moshe commands: כו: ז – יד. Its a strong Yatzir Ha’rah among all nations to pursue the ways of great power empires. To sniff the butts of other nations with whom they share no common borders. And to demand that those distant nations, that that distant foreign nation have a dominant say in the determination of the borders, even the Capital Cities of those distant far off nations.
    Torat Moshe rejects this Yatzir Ha’Rah as worthless and utterly vile. Better to rule a small homeland with judicial righteous justice which fairly compensates its people who suffer damages and hurt from others among its own people, than to pretend to strut itself as a Great Power whose arrogance and puffed up pride; as does the UN, pretends itself as the World Government, and therefore justifies its attempt to interfere in the internal affairs all countries on the Planet Earth.

    This lewd behaviour compares to the whore, who shouts on the street corner: “Sale Sale I am a cheap slut, just for today!”

  4. 10th פרק of Parshat אמור contains two סוגיות.

    This 10th פרק learns from כד: ה – ט, and כד: י – יב. The twelve loaves of showbread placed the entire week upon the table within the Mishkan. The smell of fresh cooked bread, like fresh brewed coffee, a pleasing aroma. They serve as an הבדלה separating shabbat from chol.

    The Talmudic observance of the 3 meals learns from this פרק precedent. Nothing as blessed and pleasant as relationships with family and friends based upon shalom and trust. Basic Rule: a Jew should never break bread with enemies.

    The Divine Name שלום, the name of my soul dedicated to HaShem on shabbat with the הבדלה blessings over wine and bread. When pronouncing the blessing over the shabbat wine, look straight and deep into Karen, my wife, her eyes. The blessing on the day, try to make eye contact with family members and friends. The k’vanna of these blessings, the k’vanna to make both an internal and external manifestation happening.

    Bringing in the sanctity of shabbat, when my lips pronounce “Adonai”, within my heart I call forth the spirit of the dedicated שלום soul. The next word, “אלהינו”, call upon the specific tohor middah dedicated on Shabbat, affixed and learned from the Parshat Shevuah.

    The middah learned from all the 11 chapters of Parshat אמור for example: the middah of חנון, affixed to the blessing רפאנו ה’ ונרפא. Learning: תעשה תפילתך במקום קבוע, as meaning affixing 7 the Divine Names to the 7 faces of my soul (nefesh, ruach, neshamah, chyyah, yechidah, nephesh klalli affixed to the 6 days of chol da’avening.) housed within my heart.

    A unique expression of kabbalah, daily revolves around Divine Names (Ya, Ha’El, El, Elohim, El Shaddai, Eish Ha’Elohim) which separate each and every day of chol, the one from the other within my heart. The term Siddur contains the idea of Order. Hence to da’avin to HaShem most essentially requires making an order within the heart, how a person dedicates that unique daily soul, holy to HaShem.

    As previously repeatedly mentioned, the wisdom to pronounce the Name לשמה learns from the precedent of blowing the shofar. Avodah zarah universally profanes the Spirit Name יהוה, into foreign words – the essence of the sin of the golden calf mussar applicable to all generations forever. Aaron, for example, translated the Name of HaShem into the word אלהים, the name of the soul dedicated to HaShem every יום רביעי/Wednessday.

    The gospel Book of John, that specific avodah zarah work, clumsily attempted to reproduce the imagery of his opening words of בראשית. John 1:1 declares – ” In the beginning was the Word, and the ‘Logos’ was with God, and the ‘word’ was God.” John 1:1 serves as a tumah, false precedent of the k’vanna of the language of the Torah. This stark distinction which separates tohor בראשית from the tumah gospel of John, effectively, (believe it or not), serves to emphasize the sh’itta of Talmudic common law.

    The Talmud endeavors to learn the k’vanna of a given Mishnaic source, by means of bringing similar halachic precedents of legal opinions held by other Tannaim, organized and edited by Amoraim scholars, whose scholarship produced the Gemarah’s “commentary to the Mishnah“. This common law legal method, attempts to compare similar case studies affixed to a specific Mishnaic case, by way of bringing outside halachic precedents.

    In this sense, the Gemarah interprets the k’vanna of the Mishnah, rather than comments directly upon the language of a given Mishnah. As such the Gemarah does not qualify as a “commentary to the Mishnah”, like as exemplifies the Reshonim “commentaries” on both the Chumash and Talmud.

    Gemarah common law treats the language of the Mishnah as something comparable to the qualities of a balloon; the Mishnah language has the flexibility to include outside halachic precedents within its original k’vanna. This disciplined sh’itta of learning, equally applies both to the Torah as the Written Constitution of the Republic as well as to the Mishnah common law legal codification of Sanhedrin Case/Rule cases.

    This unique sh’itta of Jewish common law most essentially recognizes the roles of Judicial prosecutor and defense functions, within any lateral Torts court legal system. Jewish Torts courts contained no less than three judges in order to achieve the Judge, prosecutor, and defense most essential common law equilateral triangle requirements.

    Before any person can properly learn the Talmud, they require a working understanding of the basic organization of the Courtrooms which prevailed prior to the g’lut of Jews from Judea by the Romans. The 3 judge system, which defines Talmudic Jewish Torts courts, stands radically opposed to the vertical, salaried Judge & prosecutor vertical Goyim courtrooms.

    Alas, as a consequence of Jewish assimilation/avodah zarah\, Jewish lateral common law courts have ceased to exist. The Dayanim, influenced by the Roman statute law, the so-called: ‘Great Codes’; they failed to maintain the Talmudic common law legal system. Yet Talmudic common law ideally defines the role of the three justices of every Jewish Torts beit din.
    The Talmud organized a Jewish beit din into an ordered Judge, prosecutor, and defense equilateral

    triangular lateral common law courtroom. Post the Rambam Civil War, Jews abandoned the study of the Talmud as common law in favor of assimilated Roman statute law. For this reason the Yad Chazakah, Tur, and Shulkan Aruch, most unwelcome enemies, absolutely never invited to sit at my Shabbas table. Refuse to break bread with these assimilated works of avodah zarah.

    Let’s Learn.

    A slightly distant precedent: ה: א – ה. The showbread serves as an eternal memorial to Moshe the law giver, who ascended and learned the 611 commandments following the initial revelation of the opening first two commandments @ Sinai.

    A complex exact, precise precedent which interprets the k’vanna of the showbread: ה: טז – ו: ט. The Sinai revelation summarized, starting with honoring our father and mother. Adjacent to this positive commandment, the negative commandments of murder, ערוה, theft, false witness, evil eye as having Universal applicability.

    The contrast between these specific commandments from many of the other Torah commandments? The latter commandments apply to specific persons. The laws of niddah, for example, target women. Moshe later arranged the order of the עשרית הדיבורות to teach the Torah klalli commandments.

    These Universal commandments function as general precedents to all the other mitzvot precedents which come to interpret the k’vanna language of the opening first two Sinai commandments. The showbread serves to recall the obligation upon our hearts, known as ‘fear of heaven’. The kre’a shma p’suk, together with its opening פרק teaches the k’vanna of the showbread.

    Simply an exact precise precedent: כג: ח – יט. The mussar not to detest the Egyptians or Esau, an especially difficult mussar for me to grasp. My Yatzir does not willingly release its intense hatred for Europeans after three generations have passed. The mussar instruction applies strictly and only to Goyim converts who qualify as a ‘new creation’.

    Torah law does not favor the modern penitentiary system/gulags; it does not address in a positive manner the bureaucratic systems common among ancient Monarchies. Crime and punishment the Torah favors an approach which requires that the two quickly follow upon the heels of one another.

    The business of the Courts to try and judge cases. The Western concept of ad-infinitum retrials, based upon legal technicalities, the Torah rejects this mockery of justice outright; as the definition of judicial bureaucratic assembly line production of mechanical judicial forms of justice. Rather than the substance of justice which endeavors to make fair compensation of damages inflicted upon others among our people. Expensive trials encourage judicial and attorney corruption, the exact opposite of intent of lateral common law courtrooms.

    The US Constitution employs a similar style, it too does not directly address the forms of State government. The Federal ever growing bureaucratic machine of State, the Book of שמואל directly denounces. The emphasis Jefferson placed upon the Bill of Rights directly supports the דיוק of State economic autonomy Rights, expressly laid out in the Commerce Clause, as the substance of States autonomy (from the Federal Government) rights.

    The concept of justice learns from the precedent of tumah accidents during times of war. The idea of keeping the camp tohor כג:יא – טו the concept of ערות דבר – this term applies equally to subjects of divorce as well as in matters of justice.

    לא תביא אתנן זונה ומחיר כלב בית ה’ אלהיך לכל נדר כי תועבת ה’ אלהיך גם שניהם.
    This verse directly and specifically addresses the k’vanna concept of courtroom established Sanhedrin justice. The famous case of king Shlomo, his threat to cut the surviving prostitute baby into two parts, it serves as the definitive failure and rebellion against the mussar commanded by Natan which Shlomo ignored.

    Tumah injustice: Shlomo prioritized building a Cathedral “Temple”. He corrupted the משנה תורה k’vanna. King Shlomo’s rebellion and rejection of the prophet Natan’s mussar, to establish the Sanhedrin as the יסוד of the Torah Constitutional common law, resulted in Civil War. This curse impacted all generations, till the kingdom of Yechuda suffered total defeat in war by the king of Bavil. ירידות הדורות, the monarchy of the House of David, its avodah zarah, which failed to establish lateral common law Sanhedrin courts, as the legal system of the Torah Constitutional republic.

    This fundamental failure, king Shlomo’s decision to prioritize construction of a Cathedral Temple, (an altar, so to speak, constructed of hewn stones), rather than emphasize as most holy, righteous judicial lateral common law justice, best defines the avodah zarah all the kings of the house of David, which ultimately lead our people back to the slavery of Egypt.

    No king of the house of David ever succeeded to atone for the Torah curse placed by the prophet Natan upon the House of David; as expressed through king Shlomo’s avodah zarah – Civil War. This avodah zarah abomination likewise learns from the new testament false messiah avodah zarah abomination. Av tumah avodah zarah guilt, which condemns the House of David, likewise directly learns from the ירידות הדורות post second Temple Av avodah zarah precedent. The failure of the Reshonim scholars’, their inability to inspire the generations of g’lut Jewry to sanctify the collective Will among our people to observe, the commitment of our obedience to keep the commandments לשמה.

    In all the despicable tumah church “debates” that serve to define religious oppression, throughout the Dark and Middle Ages, no rabbi ever denounced Goyim believers, their avodah zarah belief in either the bible or koran – for their guilt and exact duplication of the Golden Calf; their translation of the tohor Spirit יהוה, into avodah zarah tumah words, names of other Gods.

    Nor did any rabbi teach the basic fundamental: Monotheism directly violates the 2nd Sinai commandment. That ברית does not mean “covenant”, but rather swearing a Torah oath לשמה. The bible and koran false prophet counterfeits failed to grasp the genesis of בראשית … the faith of the justice requirement, sworn through ברית אש. HaShem brought Israel out of Egyptian bondage. The k’vanna: for Israel to rule the lands of Canaan through righteous tohor lateral common law Sanhedrin courtrooms. All Creed or theology based belief systems,,, the Torah definition for the worship of other Gods.

    G’lut Jewry had to endure generations of tumah replacement theology avodah zarah! The g’lut of European Jewry produced the ultimate curse: the Shoah! This horrible disaster has in and of itself failed to cause Liberal Reform Jews to recognize their error by which they refer to Berlin as their “New Jerusalem ”! Modern Orthodox rabbinic Judaism has also yet to express our shame for its perversion of both Torah and Talmud sealed Primary Sources of Jewish faith. The identical guilt of Melchizedek, who confused the Order of priority – and blessed Avraham before the honor of HaShem; Reshonim secondary source scholarship does not and cannot replace the sealed Primary sources as “the sh’itta Way” to study Jewish Common Law.

    Another exact precise משנה תורה precedent: כד: יז – כה: טז. Justice stands upon the יסוד that the dignity of our People merits respect. Essential, that Torah justice makes a Chag-like public sanctification of the Name, through the public shaming of the reputation and guilt of רשעים.

    Judged by the courts as guilty, an essential aspect of the required justice compensation for damages inflicted; the public validation, the guilt of רשעים, and their obligation to make “compensation and restitution” for damages inflicted upon others among our People. This Torah learns from the precedent of the mitzvah of the Shabbos rest, which equally to our animals. The יבמות commandment also teaches this essential k’vanna obligation: guarding the dignity of our people. As does the negative commandment not to do business with inaccurate scales, serves as a valid precedent which understands the k’vanna of the positive showbread commandment.

    A distant precedent: כז: א – ח. The placing of Torah blessing and curse באר היטב fundamentally emphasizes the primary nature of establishing lateral common law Sanhedrin courts as the system of Jewish law within our homelands. A precise exact precedent: לג: ז – יט. The blessings given by Moshe to the Tribes of Yehudah, Levi, Benyamin, and Yosef, these Tribes most essentially revolve around ruling the brit land with justice. The greatest leaders of our people have come from these Tribes.

    The kabbalah of יחזקאל teaches a exact and precise kabbalah mussar commandment: ב: ג -ג: טו. All T’NaCH prophets command the tohor mussar that addresses as key – the Torah justice obligation of faith. The משל metaphor of a scroll, the mussar which implies the דיוק, the נמשל interpretation: Justice – ‘sweet as honey’. The פרדס logic system, Rabbi Akiva’s explanation of the prophet’s chariot mysticism concerns justice and only justice, as expressed and defined through our lateral common law Sanhedrin courtrooms.

    Another exact precise precedent: ה: י – יז. Nothing defiles and profanes the “Mishkan” of justice more than State legalization of oppression of the poor and weak – the widows and orphans. Legalized racial oppression of minority populations, like pogroms, causes the curse of g’lut to rain down upon our rebellious people, the tumah Yatzir Ha’rah within us that arouses ecstasy passions which detest this most essential tohor Torah k’vanna, understanding the commandments לשמה – the first Commandment of the revelation of the Torah @ Sinai @ Horev.

    Still another precise exact Torah precedent: ט: ד – יא. G’lut, death, destruction, humiliation etc the mussar vision of the prophet יחזקאל upon all generations of bnai brit, we all equally bear the yoke of this prophetic mussar, to abhor terrorism and blind oppression and victimization of the weak and unarmed – incapable of defense. Herein the prophet understands the ‘Fear of Heaven’ mussar which the positive commandment of showbread instructs the generations of Israel.

  5. Closing 11th Chapter of Parshat אמור. This chapter: כד: יג – כג

    This closing פרק addresses דיני נפשות Capital Crimes which carry the judgment of death. It begins and concludes with the man who cursed an Israel in the Name, then turns to murder and lesser non Capital Crimes Torts damage Cases.

    Let’s Learn.

    An exact precise precedent: ה: ו – יא. Judging Capital Crimes cases most fundamentally represents the 1st Sinai commandment, doing mitzvot לשמה. Judicial injustice therefore most efficiently defines avodah zarah, the 2nd Sinai commandment. The Justices of all Courts, both Sanhedrin and Torts swear a Torah oath to judge Israel לשמה.

    A slightly distant precedent: ו: י – טו. The brit of alliance that bind all bnai brit throughout the generations: the sworn oath, which tefillah renews, not to do acts of theft, oppression, ערוה, and that our Courts judge our people לשמה.

    The tumah Yatzir within our hearts continually seduces us, comparable to the sex drive, to abandon the משנה תורה\Oral Torah/ faith which interprets the opening four Books of the Written Torah. An example of this Yatzir Ha’rah seduction, many rabbis consider the Rambam a great halachist; they ignore his contribution to Roman statute legalism. They also view his Guide to the Perplexed as wisdom rather than assimilation.

    The rabbis reacted with horror to the 1242 Paris burnings of the Talmud. Thereafter they made a conscious choice to ignore the breach the Rambam code made with common law. All other halachic codifications, with the exception of the Rosh, duplicated the Rambam statute law breach/rebellion against the authority of the codification of Great Sanhedrin court rulings – the Mishnah.

    All ensuing codes of halachic Jewish law ignored the Talmudic sources, like as did the Rambam. The rabbis learn halachic rulings, as if they stood upon their own two feet; independent and totally removed from the Mishnah.

    Despite the fact that the Gemarah employed halachot as precedents to learn and understand the k’vanna of the language of the Mishnah. This wisdom, now became lost to the generations of g’lut Jewry.

    Yeshivot studied halachot as statute law rather than as common law. Yeshivot ceased to grasp the warp/weft relationship between Aggadah prophetic mussar (דרוש פשט) woven into Mishnaic common law (רמז סוד).

    The wisdom of chariot mysticism became a lost art to g’lut Jewry. The rabbis replaced chariot mysticism with the fantasies of 10 Sephiroth, the Ari’s concept of Tzimtzum, and the disasters of the false messiah movements from which sprang Reform Judaism.

    Such bad trading, it compares to the Anatevka story of selling a 6 year old horse. Alas the real age of that horse – 12 years. In both spirituality and business, the general rule always applies: BUYER BEWARE.,Religious fraud defines the vast majority of religious belief movements throughout recorded history. In both religious and political rhetoric, deceit has plagued all generations of mankind; comparable to the 10 plagues in the days of Par’o. Hence the Torah teaches mussar rather than history.

    The stories communicated in both the T’NaCH and Talmud, aggadic rather than historical. The Mussar contained in the בראשית stories, has nothing to do with God creating the world in 6 days. The latter moronic reading of the bible compared to the horse trading told in the Anatevka story, or the Islamic abhorrence of pork yet acceptance of camel – simply bad trading.

    An exact precise precedent: יא: כו – לב. The difference between Common Law vs. Roman statute law — the gap between a Blessing and a curse. The difference between the Blessing sworn on הר גרזים and the curse sworn on הר עיבל … as obvious as the distinction between judicial common law justice as contrasted by legislative legalized corruption.

    This סוגיה in fact continues from יב: א – יט. It addresses the choice of the Mishkan location as a משל to teach the נמשל mussar that the chosen Cohen nation does not pursue the culture, customs, mannerisms, or ways of the Goyim who never accepted the revelation of the Torah @ Sinai @ Horev. The Rambam’s halachic code did just that specific crime; he with knowledge and intent chose Roman statute law over Jewish common law.

    A slightly distant precedent: טו: א – ו. The din of sh’mitta and partnership loans: both this and that unique to the Torah faith. The Courts have an obligation to prevent Government tax authorities enforcing police fines and/or accrued interest as liens placed upon the estate of the deceased.

    Another slightly distant precedent wherein to grasp the authority of common law courtrooms. יז: ב – יג. Obviously persons who make public their personal belief in other Gods must stand trial before a Sanhedrin Capital Crimes Court.

    The purpose of ‘legislative review’, the Courts משנה תורה power, causes the Aggadah mussar – to determine the k’vanna of legislative statute laws. The organization of the Talmud into Aggadah/Halachah encapsulates the משנה תורה ‘legislative review’ common law authority of the courts over the Legislatures statute laws. Any attempt to challenge the משנה תורה ‘legislative review’ authority the court imposes over legislature statute laws, constitutes as a Capital Crime case.

    Herein defines the schools of the prophets taught by the Tribe of Levi in the 42 designated cities. The House of Levi, they serve as the eternal guardians of the משנה תורה ‘legislative review’ powers of the Sanhedrin lateral common law Courts. Vertical Courtroom injustice most essentially defines the corrupt domination/avodah zarah\ of Legislative statute law.

    A false prophets prioritizes legislative statute law over משנה תורה common law. The Rambam codex did just that, and therein perverted the halachot of the whole of the Sha’s Talmud.

    A distant precedent: כ: י – כ. The first order of business, in order to conquer a major foreign city/Capital, requires the establishment of a small Sanhedrin Capital Crimes court. Did king David organize a small Sanhedrin court in Damascus?

    The sages debated whether king David understood his Torah obligations on this matter. Without question or doubt, king Shlomo did not grasp this most essential understanding of how to uproot the avodah zarah weed out from the land. King Shlomo’s courts imposed the legislative statute laws of the government.

    Another distant precedent to the power of the Common Law Courts: כג: ב – ז. All ger tzeddik converts must stand before a Court. Conversion, primarily a judicial rather than a religious matter. Just as משנה תורה common law has priority over legislative statute law.

    A slightly distant precedent: כג: כב – כד: ד. Torah common law courts require easy access. The jurisdiction of these courts, they supply the disputing parties with legal counsel. Persons in conflict do not require their own legal council.

    Consequently people should address their disputes before Torah common law courtrooms rather than resort to the police. The police serve to enforce judicial rulings. Police do not impose fines, independent of the courts; any more than Gemarah halachot stand independent from a given Mishnah. State statute law lacks authority to empower police to impose fines upon the public.
    Respect for the rule of common law courts must pass from Tribe to Tribe. Disputes between State and State within the Republic most essentially require a common law precedent based continuum between Dan and Asher etc.

    The kabbalah of the prophet יחזקאל. A slightly distant precedent: ג: כב – ד: יד. The vision of the prophet, a society in complete chaos and anarchy – a society of mob rule. A society where respect for human dignity ceases to exist. Such societies – the משנה תורה common law court system – overthrown and none existent. The guillotine revolution had already decapitated the judicial heads of the courts.

    Another slightly distant precedent: ו: א – י. The vision of g’lut sees total anarchy and the complete absence of the rule of law. Another slightly distant precedent: ז: כג – ח: יד. The vision of g’lut anarchy: when the people can turn to no authority to resolve their internal domestic conflicts. Under such adverse conditions the land, completely open to foreign invasion. The vision which sees our land completely corrupted by mass assimilation to foreign cultures and customs, the complete breakdown of law.

    Another slightly distant precedent: י: א – יא: ג. The vision of the Divine Chariot פרדס common law legal system contrasted by anarchists and dictators who decree law based upon their authority alone. Another slightly distant precedent, the mussar of יא: טז – כד. The vision of redemption from g’lut. When our people despise the cults of personality who impose halachah based upon their own authority. When we as a people place our trust in משנה תורה common law court rooms to resolve our internal domestic disputes among ourselves.

    Justice: not the place for tin horned dictators or police to resolve internal strife and conflicts between our people. Order and the rule of law thrive only when the we the people, that our nation turns in trust to the Sanhedrin court system; to quickly adjudicate our personal anger issues which arouses hatred against our own people.

    An exact precise mussar precedent: יב: כא – כז. The clarity of all prophetic visions. No more shaded by obscure colors and guesstimations. The vision of the Divine Chariot, the פרדס common law court system.

    Herein concludes the Parshah of אמור.

  6. Parshat בהר.

    Parshat בהר contrasts with Parshat אמור. Whereas the latter contains 11 chapters, the former holds 7 סוגיות contained within a single chapter. The פרק of Parshat בהר learns from כה: א to כו:ב. The opening סוגיה learns from כה: – ז. The unique cultural tradition known as 7th year Shemitah, this first סוגיה commands.

    Let’s Learn.

    The stark contrast between the two Parshaot, shall open with the kabbalah mussar of the prophet ירמיה and then compare that mussar to the משנה תורה. An exact precise kabbalah of prophetic mussar which understands the k’vanna of the shemitah year: ד: ג – ח

    What defines the fierce anger of HaShem that burns against the chosen Cohen nation? We have abandoned the oath brit faith and have pursued the cultures and customs practiced by Goyim who reject the revelation of the Torah @ Sinai @ Horev. The din of the Shemitah year plays a key role in the determination of g’lut for our People.

    This key law serves as a test of our faith to keep and honor the Torah. Those who diminish this mitzvah to agriculture or even tzedakah to the poor – not Torah scholars. Attempts to limit this mitzvah to an obtuse heter Machirah debate plummet their absolute ignorance of this mitzvah. This mitzvah judges the din of g’lut decreed, life or death upon our nation.

    Another precise exact mussar precedent: ה: י – יג. When our nation, as a people, holds the Torah inheritance in complete contempt, (like calling Berlin the New Jerusalem), we bring a curse upon our children and their children for generations to come. The basic idea of ירידות הדורות, that domino effect that can cause countless generations to fall.

    Another exact precise mussar precedent: ט: יא – טו. Famine, anarchy, the sword, and g’lut refugees scattered across the face of the Earth. Herein stands the relationship of sh’ittah with ראש השנה Judgment Day upon the Brit!

    A slightly distant precedent: יא: יח – כא. The mitzva of sh’itta judges the domination of “interests”, and the willingness to replace our own personal or even national interests – as our God. The Yatzir to prioritize “interests” above obeying the Torah, herein defines the tumah of avodah zarah in the eyes of ירמיה the prophet.

    A distant precedent: יג: כ – יד: י. When the rains cease to fall in their seasons, and famine plagues the land with dark hunger and thirst — the mitzvah of sh’ittah mocks those bnai brit who despise the Torah oath brit faith. The mitzvah of shemitah condemns generations of arrogant morons to g’lut.

    A slightly distant mussar: טז: ט – יג. The harsh decree of g’lut. This ראש השנה Israel stands in Judgment during a shemitah year of din. The mussar of the prophet ירמיה has reached the pinnacle of clarity in how he understands the mitzvah of shemitah. Shall now compare his mussar to that of the משנה תורה itself.

    A precise and exact precedent: ב: ב – ח. When does HaShem permit invading armies to conquer the oath sworn lands? When our people despise and abhor the shemitah commandment; when we chase after foreign cultures and customs like testosterone driven teenages who pursue after easy women.

    A slightly distant precedent: ה: יב – טו. The negative commandment of מלאכה, primarily and most essentially means not to do acts of theft, oppression, ערוה, and judicial injustice. The secondary ‘fence around the Torah’ taught in tractate Shabbat concerns not doing the 39 principal labors involved in building the Mishkan. The substance of keeping the mitzvah of shabbat focuses upon making shalom with our family and people. Not using Frumkeit to degrade and make non observant Jewry into inferior outcasts.

    The Torah links shemitah to its eternal marital partner: shabbat. In both mitzvot, bigoted fools confuse the tail as being the head. Another slightly distant precedent, the mussar taught in: ו: טז – יט. The mitzvah of making a complete population transfer of stateless refugee populations out of our land.

    Not like the European heartless barbarians war criminals, condemned for their repeated guilt against Jewish refugee populations. But rather to prepare, so to speak, the ground for the Arab states; to cause their National Interests to sprout a need for agricultural workers. To farm their desert lands, due to the super abundance of rain. Which transforms those barren desert wastes into productive farm and fertile ranch lands.

    When Israel pours blessings of prosperity upon our neighbor States; when we build strong economic alliances with countries of the Middle East and North Africa, aggressive imperialist empires from abroad shall not invade or conquer the States of the Middle East and North Africa.
    The repetition of the Torah as taught through the mussar משל of פסל לך שני לוחת. An idol goes by the term פסל. The משנה תורה teaches common law mussar. Literalists who read the Torah like young children first learning how to read, what a total disgrace!

    This ירידות הדורות curse likewise expressed through the literal idea of building the Beit HaMikdash! The Tribe of Levi serves as a perpetual תוכחה/rebuke to the Yatzir HaRah, first born Yatzir within our hearts, to pursue avodah zarah. Jews must not behave like dogs who sniff the butts of other nations. We have a Torah obligation to build and maintain the culture, customs and ways practiced by our unassimilated forefathers.

    A distant Torah precedent: יא: י – כא. The oath sworn lands do not resemble the land of Egypt. The mussar instructed here,,, do not strive to copy nor make this land into a Greek polis, as attempted the Tzeddukim House of Aaron; and as did ben Maimon, ben Asher, and ben Efrayim. These רשעים merit contempt rather than honor, on par with the assimilated Israel who cursed an Israel in the Name of HaShem. As addressed in the previous Parshah.

    These רשעים caused a ירידות הדורות curse that did not culminate till after the fires of the Shoah consumed themselves into disgraceful despicable ashes. We the Jewish people alone accept the revelation of the Torah @ Sinai @ Horev. Therefore we alone bear the burden of guilt for the Shoah. Not because Jews behaved as Kapo Jews, (some did), but rather – we as a people accept the Torah curses together with the blessings. Life and death rests within the responsibility of our hands alone.

    The Goyim exist as but a footnote within the Jewish oath bnai brit destiny. The Goyim never accepted the oath revelation of the Torah @ Sinai @ Horev. Ask a Goy, what oaths did each of the Avot swear wherein they cut a brit with HaShem? They do not know.

    The term brit, nowhere found within the Koran. Brit does not mean covenant. A Torah brit requires swearing an oath in the Name of HaShem. Neither the new testament nor koran ever include the Name of HaShem within their books of avodah zarah. The light of justice never rose, like as does the sun, among the courts of those Goyim.

    The faith expressed in the 2nd paragraph of the kre’a shma teaches a mussar how Israel can sanctify the commandment to completely up-root alien Arab refugee weed populations out of our land. A population transfer based upon Arab and Muslim state national interests. Rainfall in abundant quantities in the Sahara desert.

    A slightly distant precedent: יג: ב – ו. All false prophets, רשעים who seduce our people to chase after the cultures and customs practiced by Goyim, each and every generation has an obligation to try, convict and remove this evil within the midst of our collective consciousness, on par with the obligation to remove Arab stateless refugee populations from living inside our nation. This idea, totally accepted by the kingdom of Saudi Arabia.

    When my rabbinic peers sought to re-establish the Sanhedrin court system, the vast majority of those “rabbis” agreed among themselves to base that court system upon the Rambam code of Roman statute laws. ב”ה my rabbinic peers failed to establish Sanhedrin courtrooms.

    A slightly distant precedent: כד: א – כד: יג. The mitzvah of קידושין designates the Cohen people separate from the Goyim on par as to the mitzvot of Shabbat and Shemitah. The African people sold their own kind to exist or die as slaves to Europeans. This disgrace has brought an eternal curse upon the African nations, it compares to the ruined reputation caused by צרעת. Partnership loans likewise stand totally apart from banking interests which base their profits upon charging interest.

    Another slightly distant precedent which explains the k’vanna of shemitah: כו: טז – יט. The generations of Israel must strive in every generation to make a clear הבדלה which separates Israel from the Goy, comparable to t’rumah from chol. Another distant precedent: לא: יד – ל. The mussar Moshe received before he passed from this world, that false prophets would seduce the tumah Yatzir within our hearts; Israel would abandon the oath we swore to uphold and maintain the integrity of the chosen Cohen nation.

    That generations of Israel would model themselves after the customs and ways practiced by the Goyim and make personal and national interests our God whom we worship. Avodah zarah does not limit itself to bowing down to idols made of either wood or stone and covered in gold; or limiting the reality of the Gods to three physical dimensions, as does worship the empirical faith known as the ‘scientific method’. Assimilation tumah perverts tohor whenever Israel bows and worships our own interests above obeying the Torah. The seduction of the tumah Yatzir: “I do not worship Catholic idols and statues!” Protestant avodah zarah swallowed that tumah narishkeit hook line and sinker.

    Torah common law seeks justice. It shares nothing in common with the theologies and creeds belief systems which define both the new testament and koran faiths in their separate Gods.

    Herein concludes the opening סוגיה of Parshat בהר.

  7. Second פרק of Parshat במדבר

    The Torah learns by way of a binary code. Something like Moris Code employs dashes and dots. Blessing curse tohor tumah דיוקים. The two crowns of the Torah, Parshat בחקתי and Parshat תבוא require that the persons who examine these crowns of the Torah make the critical דיוקים. Where the Torah blesses contains equal and opposite Torah curses.

    Justice requires that bnai brit man accept and acquire responsibility for all actions brought into this world. The actions a person takes compares to children born. Just as abandonment of children, deposited upon stones and left for wild animals to consume – morally repugnant. So too, corrupt moral social behaviors and patterns. Social behavior defines the character of the bless\curse ratio in this world.

    Tohor/tumah partnership commandments learned לשמה, each and every Parshah has 3 other partner Parshaot. The false/tumah לא לשמה sh’itta of Torah learning which defines religious Jewry in g’lut, limits the Torah to the Parshat Shevuah, and makes a focus upon the study of much later commentaries written to “explain” Torah פשט.

    Rav Nemuraskii emphasized that the sh’itta of Rashi פשט on the Chumash teaches how to correctly learn the Talmud. Whereas Rashi פשט on the Talmud focuses chiefly on how to correctly read a page of Gemarah. The texts of the Gemarah, exceedingly complex and subtle משנה תורה common law.

    Remember my first ראש ישיבה, Rabbi Kaplan taught me the basis of Mishna, that it learns through the sh’itta of Case/Law. Case/Rule Law defines common law. Hands down this revelation totally shocked and amazed me. Why? Because when the rabbis, not just in that Yeshiva, when they taught Gemara, their learning focused upon correctly reading the language of the Gemara, rather than making a search study for logical precedents.

    The Baali Tosafot, by stark contrast, their sh’itta of learning prioritizes as critical, the search for legal precedents. The post Rambam Civil War rabbis, they focus, for example, reading the printed words of Rashi’s Chumash commentary, rather than duplicating how Rashi דרוש learned Primary sources gleaned from the Bavli and Yerushalmi sources; so too these same assimilated rabbinic Torah instructors limited research on the Baali Tosafot, simply to correctly reading the words written by those common law Reshon scholars.

    The Tosafot HaRosh for example, it basically learned the Baali Tosafot comparable to how אונקלוס learns the language of the Chumash! A true disappointment. Had hoped the Rosh would reveal to me common law research secrets. Had the Rosh duplicated the search for precedents of how Tosafot learned, his books would not basically have sprouted dust upon my shelves. And perhaps his son, the author of the Tur, would have learned the Talmud as common law rather than assimilate and embrace the Rambam sh’itta which perverted the Talmud into a religion rather than a courtroom.

    The Rosh correctly follows the sh’itta learned by both the B’hag and the Rif. Not till Rav Nemuraskii did any rabbi, before or after, command me to make as my focus, to learn how these halachic codes employed their halachot as precedents to understand the k’vanna of the language of the Mishna. Not till Rav Nemuraskii did any rabbi, before or after, command me to weave Rabbi Akiva’s פרדס logic system, to understand the depth relationship shared between the T’NaCH mussar to halacha.

    דרוש ופשט to learn the absolutely critical T’NaCH/Aggaditah\Midrashim relationships; רמז וסוד to weave the prophetic mussar learned from the T’NaCH Primary sources, which serve as the k’vanna basis for the פשט of the Aggadah and Midrashic Primary and secondary sources, this the discipline of learning, by which thereafter it becomes possible to understand the purpose/k’vanna of halachic ritual observance practices modern religious Jewry embraces.

    The sh’itta of how Rav Nemuraskii learned, it served as the basis to grasp how Rav Ashi and Rav Ravina edited the Sha’s Bavli. It seeks to duplicate how the pre-Gaonim, Savoraim (“Reasoners”) likewise learned and edited the Talmud. The Talmud, like the Chumash and the Mishna, exists as משנה תורה common law.

    Other, tumah/corrupt Jewish branches compete with משנה תורה common law. The Tzeddukim, Karaim, and the Roman statute law advocates: the Rambam, Tur, and Shulkan Aruch – all made major challenges and inroads on how to learn the Talmud. Like the false messiah Xtian religion, all strive to negate the Talmudic Oral Torah system of common law.

    Something like, and similar to, how the Zohar and Ari “kabbalah” overthrew and replaced the T’NaCH as the masoret of “kabbalah”. Which “kabbalah”? Answer: Prophetic mussar as the eternal “kabbalah” of the Jewish people. These ‘replacement theologies’ all challenged the dominance of משנה תורה common law — just as does assimilation to foreign cultures and practiced customs.

    The framers of the Talmud, their k’vanna: to set the model of lateral common law courtrooms within the Jewish state. This Talmudic idea of Messianic redemption from g’lut centers upon the Primary responsibility of Jews to accept and take responsibility for our social interactions and behaviors with our People in the oath sworn lands.

    Modern Amish ultra-orthodox Jewry which prefers living in g’lut rather than embracing our brit responsibility, to rule the oath sworn lands with righteous justice, as shaped and determined by lateral common law courtrooms; these corrupt fools directly compare and resemble — to the tumah of the Wilderness generation, which has no portion in the World to Come; despite the fact that that generation claimed to “accept” the revelation of the Torah @ Sinai @ Horev. On par with the Torah True Judaism; Neturei Karta screams and rants about its piety and righteousness.

    Parshat במדבר affixes לשמה to 3 other Parshaot, all of which, by the sh’itta of this learning, cement themselves to the tohor Horev middah of רב חסד. The partnership of Parshaot לשמה, [[ Whose opening סוגיה continues within the larger (פרק (כו: א – לב:ג, a huge בראשית פרק.]], this gigantic סוגיה has the simple code name of: ( . ). Because the entire Parsha of ויצא exists as one simple סוגיה: teaches the aggadic mussar, the g’lut wilderness journey of Yaacov.

    Parshat תצוה also opens as a סוגיה who’s opening פרק began in the previous Parshah of תרומה שמות. The complete פרק learns from שמות כו:טו to כח:ה, but within this Parsha two סוגיות. The first סוגיה, כז:כ,כא. And the second סוגיה כח:א – ה. The mussar of the Menorah oil light, a direct connection to both Shabbat and Channuka. What defines the mitzva of the Mishkan? A Tent or lateral common law justice/courts?

    Like the bard Led Zeppelin sang: “sometimes words have two meanings”. G’lut לא לשמה Jewry restricts the Mishkan to a literal interpretation rather than to aggadic mussar interpretation applicable to all generations of Israel as an eternal obligation, just like the lights of shabbat and Channuka equally apply to all generations of Jewry. Xtianity, by contrast, reads the “old testament” only as history which the noise testament fulfills.

    The 3rd partnership Parshah, ראה, like the previous 3 partner Parshaot opens with a סוגיה of a larger פרק within the previous Parshah! That פרק learns from דברים י: יב – יג: א. The opening סוגיה within this Parshah: יא: כו – כח. The פרק opens with the obligation of the duty of the heart: fear of heaven and the opening סוגיה of Parshat ראה places the burden of blessing/curse – how we behave toward our People – as the brit faith upon all generations of the chosen Cohen nation.

    Most Parshaot within the Torah conclude with a פרק, and open with a פרק. The tohor middah רב חסד always opens the Parshah with a סוגיה! This middah compares to the social partnership between the Tribe of Yechuda and Shimon. The latter developed a reputation for his anger issues. Hence the connection the middah רב חסד has the tohor middah of ארך פנים.

    Aggadic mussar shares little or nothing with learning the Torah as a historical document, as the Xtian abomination preaches. In like and equal measure that the mitzva to “build” the Mishkan has everything to do with the tohor mitzva to “build” lateral common law courts of common law justice. Israel did not come out of Egypt to worship HaShem in a tent. The Torah rejects Par’o, and commands the responsibility to establish freedom in our country and to respect the dignity of all our People.

    The 2nd פרק of Parshat במדבר learns together with all the פרקים concluding with the 13th פרק: א:מח – נד, the census of the Tribes Moshe took out of Egypt, with the notable exclusion of the Tribe of Levi. That generation entered into the land. That Tribe brought justice to Israel when that generation pursued the sin of the Golden Calf – translating the Spirit Name into words.

    The language of the Mishkan learns by way of משל\נמשל. The aggadita that Levi “carried” the Mishkan comes to teach that Levi bears the burden to instruct משנה תורה/common law to the generations of Israel. This education of משנה תורה/common law euphemistically referred to as “the school of the prophets”. Who qualifies then as “והזר הקרב יומת”? Greek logic and Roman statute law.

    Let’s learn.

    A precise exact kabbalah mussar: הושע ב: יח – כב. The spiritual concept of brit, expressed through the mitzvah precedent of קידושין. A slightly distant precedent: ה: א – ז. The entire world did not accept the revelation of HaShem @ Sinai @ Horev. Generations of generations of Goyim have sought to know HaShem only to worship other Gods. For assimilated Jewry to return and achieve t’shuvah to the oath brit faith … really no different from the Goyim whose cultures and customs assimilated Jewry has avidly embraced.

    Turning to the משנה תורה, a slightly distant precedent: ז: יב – טז. To learn this סוגיה requires making the essential דיוקים which switches the blessings unto curses. A distant precedent: יד: כח – טו: ו. The comparison of הזר to a הנכרי. The latter, clearly a refugee Goy temporary resident. The “זר” then seems to qualify as an assimilated Jew, something like Rambam supporters who prefers his posok over that of the Rif and the Rosh.

    An exact precise precedent: כב: ה – כג: ב. Clear distinct definitions of bnai brit culture and custom social expectations of behavior. The shift of halachah away from common law precedents which learn the k’vanna of a given Mishna; most of the post Rambam Civil War rabbis and common man failed to discern, due to the similarity of language employed, and the ease of organizing halachah into clear religious categories of observance.

    A distant precedent: כג: כ – כד. Partnership loans with our People, contrasted by business loans contracted with Goyim based upon profit. A precise exact precedent: כה: יז – יט. The accursed social behaviors of Amalek. Another precise and exact precedent: לג: כ – כג. That learns the required דיוק made upon Torah blessings.

    The king rides in the field adjacent to our homes. May my people strive to perfect the duty of the heart and perfect a t’shuvah korban holy to HaShem.

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