Judaism, Christianity and « their Indissoluble Difference ».


« Jacob Taubes »

Jacob Taubes wrote an article, The controversy between Judaism and Christianity, whose subtitle reads: « Considerations on their indissoluble difference« i, in which he densely summed up what he views as the essence of the « impossible dialogue between « the Synagogue » and « the Church » ».

This non-dialogue has been going on for two millennia, and will only end at the end of time, in all probability.

The popular expression « Judeo-Christian tradition » is often used. But it is meaningless. Above all, it impedes a full understanding of the « fundamental » differences in the « controversial questions concerning the Jewish and Christian religions » that « continue to influence every moment of our lives ». ii

From the outset, Jacob Taubes asserts that no concession on the part of Judaism towards Christianity is possible. The opposition is frontal, radical, absolute, irremediable.

In order for two parties to begin any kind of debate, at the very least, they must recognize each other’s legitimate right to participate in that debate.

However, these really basic conditions are not even fulfilled…

One party does not recognize the other. Christianity means nothing to Judaism. Christianity has absolutely no religious legitimacy for the latter:

« For the Jewish faith, the Christian religion in general and the body of the Christian Church in particular have no religious significance. For the Church, there is a Jewish « mystery, » but the Synagogue knows no « Christian » mystery of any kind. For Jewish belief, the Christian Church cannot have any religious significance; and the division of historical time into a « before Christ » and an « after Christ » cannot be recognized by the Synagogue. Moreover, it cannot even be recognized as something that, though meaningless to the Jewish people, represents a truth to the rest of the world. » iii

The denial of Christianity by Judaism is implacable, definitive. Christianity is not « recognized » by Judaism. It has intrinsically no « religious significance ». This absence of « religious significance » is not limited to the « Jewish people ». Nor does Judaism recognize any religious « significance » for religions from « the rest of the world ».

It is useless to expect from Jacob Taubes scholarly comparisons and fine analyses comparing Jewish and Christian theological elements in order to try to deepen the terms of a common questioning.

A major element of the Christian faith is only « blasphemy » from the Jewish point of view:

« But, from the Jewish point of view, the division into « Father » and « Son » operates a cleavage of the divine being; the Synagogue looked at it, and still looks at it, simply as blasphemy. » iv

In theory, and in good faith, for the sake of the « controversy », Jacob Taubes could have evoked, on this question of the « Father » and the « Son », the troubling passages of the Zohar which deal with the generation of Elohim following the « union » of the One with Wisdom (Hokhmah)v.

Is the « Father-Son-Holy Spirit » Trinity structurally analogous to the Trinity of « the One, Hokhmah and Elohim »?

Does it offer points of comparison with the revelation made to Moses under a formal Trinitarian formula: « Ehyeh Asher Ehyeh » (Ex. 3:14) or with the strange Trinitarian expression of Deuteronomy: « YHVH, Elohenou, YHVH » (Deut. 6:4)?

Maybe so. Maybe not. But this is not the bottom line for Taubes: he is not at all interested in a thorough confrontation of texts and ideas on such opaque and metaphysical subjects.

This lack of interest in comparative hermeneutics is all the more striking because Taubes immediately admits that Judaism, in its long history, has in fact fallen back a great deal on its supposed « rigid monotheism »:

« The recent insistence on rigid monotheism as the defining characteristic of Jewish religious life is contradicted by a fact that contemporary Jewish thinkers tend to dismiss: the centuries-long predominance of the Lurian Kabbalah in Judaism. The Kabbalah has developed theological speculations that can only be compared to Gnostic (and pagan) mythologies. The mythical unity of the divine King and the divine Queen, the speculation on Adam Kadmon, the mythology of the ten sephirot, which are not attributes but manifestations of the divine, of different essences, poses a challenge to any historian of religion who claims to judge what is Jewish and what is not according to the criterion of a « rigid monotheism ». The Jewish religion would not have been able to cope with the explosion of Kabbalistic mythologization if its fundamental and determining characteristic had been a rigid monotheism. » vi

Even more astonishing, Jacob Taubes, after having denied any kind of « religious significance » to Christianity, affirms however that « Christianity is a typically Jewish heresy »:

« Christian history, Jesus’ claim to the title of Messiah and Pauline theology of Christ as the end of the Law are not at all « singular » events for Judaism, but are things that regularly recur in the fundamental Jewish frame (Grundmuster)of religious existence. As I have already said, Christian history does not constitute a « mystery » for the Jewish religion. Christianity represents a « typical » crisis in Jewish history, which expresses a typically Jewish « heresy »: antinomistic messianism – the belief that with the coming of the Messiah, what is decisive for salvation is not the observance of the Law, but faith in the Messiah. » vii

But if Christianity is, for Judaism, a « typically Jewish heresy », does this not recognize it as a form of « significance » in the eyes of Judaism, if only because of its antinomic opposition? The fact that forms of heresy, at least formally analogous to Christianity, may have appeared in a recurring manner within Judaism itself, does not this imply the presence of a subterranean question, always at work, in the darkness of the foundations?

Judaism seems indeed to suffer from certain structural « weaknesses », at least according to the opinion of Jacob Taubes :

« The weakness of all modern Jewish theology – and not only modern – is that it fails to designate Halakhah, the Law, as its alpha and omega. Since the period of Emancipation, the Jewish religion has been in crisis because it lost its center when Halakhah lost its central position and binding force in Jewish thought and life. From the moment Halakhah ceases to be the determining force in Jewish life, the door is open to all the anti-halakhic (antinomistic) and disguised Christian assumptions that are prevalent in secularized modern Christian society. » viii

On the one hand, Christianity has no « religious significance », according to Jacob Taubes.

On the other hand, Christianity threatens Halakhah in its very foundation, which is of the order of the Law, and in its « ultimate » principle, justice:

« Halakhah is essentially based on the principle of representation: the intention of man’s heart and soul must be manifested and represented in his daily life. Therefore the Halakhah must become « external » and « legal », it must deal with the details of life because it is only in the details of life that the covenant between God and man can be presented. (…) Halakhah is the Law because justice is the ultimate principle: ecstatic or pseudo-ecstatic religiosity can see in the sobriety of justice only dead legalism and external ceremonialism, just as anarchy can conceive law and order only as tyranny and oppression. » ix

Here we are at the core. For Taubes, Judaism has as its essential foundations Law and Justice, which are radically opposed to the « principle of love »:

« The controversy between the Jewish religion and the Christian religion refers to the eternal conflict between the principle of the Law and the principle of love. The « yoke of the Law » is challenged by the enthusiasm of love. But in the end, only the « justice of the Law » could question the arbitrariness of love. » x

Let’s summarize:

-Judaism does not give any religious significance to Christianity, nor does it recognize any meaning for the « rest of the world ».

-In reality Christianity is only a « Jewish heresy », as there have been so many others.

-Judaism is threatened by Christianity in that it deeply undermines Halakhah in a modern, secularized Christian society.

-The two essential principles of Judaism are the Law and justice.

-The essential principle of Christianity is love, but this principle is « arbitrary », -Judaism must question the « principle of love » through the « justice of the Law ».

Logically, the above points are inconsistent with each other when considered as a whole.

But logic has little to do with this debate, which is not, and probably cannot be « logical ».

Therefore, one has to use something other than logic.

But what? Vision? Intuition? Prophecy?

One reads, right at the very end of the Torah, its very last sentence:

« No prophet like Moses has ever risen in Israel, whom YHVH knew face to face. »xi

Let’s presume that the Torah tells the ultimate truth about this. How could it be otherwise?

Then, maybe, « He » could have risen out of Israel?

The Masters of Israel, from blessed memory, also testified, according to Moses de Leon:

« He has not risen in Israel, but He has risen among the nations of the world.» xii

The Masters cited the example of Balaam. He is a prophet, undeniably, since « God presented Himself (vayiqar) to Balaam » (Num. 23:4), but Balaam still is a « sulphurous » prophet.

However Balaam « stood up » before the end of the Torah. Which leaves open the question of other prophets « standing up » after the Torah was completed…

It is up to us, who belong to the nations of the world, to reflect and meditate on the prophets who may have risen – no longer in Israel, since none could possibly have « risen » in Israel since Moses – but among the « nations of the world ».

And this according to the testimony, not only of the Torah, but of the illustrious Jewish Masters who commented on it.

Vast program!

___________________

iJacob Taubes. « The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009.

iiJacob Taubes. « The controversy between Judaism and Christianity: Considerations on their indissoluble difference. « Time is running out. From worship to culture. Ed. du Seuil. Paris, 2009. p.101

iiiJacob Taubes. « The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. p. 105

ivJacob Taubes. « The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. . p. 104

vSee my article on this blog: How the Elohim Were Begotten | Metaxu. Le blog de Philippe Quéau.

viJacob Taubes. « The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. . p. 111

viiJacob Taubes. »The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. p. 113

viii« The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. p. 114-115

ix« The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. p. 115

xJacob Taubes. « The controversy between Judaism and Christianity: Considerations on their indissoluble difference ». In « Time is running out. From worship to culture » (« Le temps presse ». Du culte à la culture. ) Ed. du Seuil. Paris, 2009. Seuil. 2009. p. 117

xiDt. 34,10

xiiQuoted by Moses de Leon. The sicle of the Sanctuary (Chequel ha-Qodesh). Translation Charles Mopsik. Ed. Verdier. 1996. p. 103

8 réflexions sur “Judaism, Christianity and « their Indissoluble Difference ».

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

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

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

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

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

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

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

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

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

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  2. Leadership qualities and מעשה בראשית. An additional introduction to the Rif halachic commentary to ראש השנה. An attempt to explain the k’vanna of the Siddur.

    A key concept of leadership, it makes an order of priorities. Leadership begins with the designation of labor for Men and Women. The תרי”ג commandments have 3 basic divisions. Positive and Negative commandments, the observance of these commandments, primarily designated for women and secondarily an obligation upon men. The observance of positive time oriented commandments the sole obligation of men within bnai brit Torah society.

    The Torah concept of סמיכה directly learns from the dedication of a korban by a Cohen. The dedication of Moshiach, perhaps the most famous “descendant” dedication of intent – to keep and obey the commandments. The organization and established Order within the pages of the Chumash systematically arranged by פ and ס; chapter and sugia/subchapter. The sages of the Talmud debated whether סמיכות חפשית\learning by adjoining or adjacent ideas applies strictly to דברים or this learning technique applies equally to all 5 Books of the Torah.

    All agree that סמיכות המצגים\association of ideas/ applies to the משנה תורה\דברים. The dispute among the sages, does this sh’itta of learning equally apply to the other 4 Books of the Torah? The sh’itta practiced by this author, that סמיכות המצגים applies across the board for the entire Torah. This opinion, bases itself upon the Order of the Siddur. The k’vanna of the Siddur, from beginning to end, based upon מסיח\to speak; tefilla stands in place of korbanot. Tefilla: מסיח סמכות עליונה\to speak “aimed at” the most high.

    The k’vanna of the Siddur avoda, to do positive time oriented commandments. Specifically to elevate a non Torah commandment unto a Torah commandment. The morning dedication of tefilla begins with the ברוך שאמר והיה העולם. What does this thesis statement refer to? Answer: מעשה בראשית. The kabbala of מעשה בראשית measures (the middot) – the dedication of t’shuva within our hearts.

    The 2nd paraghaph of ברוך שאמר brings a rabbinic blessing containing שם ומלכות. From the verses of Tehillim thereafter till reaching מלך אל חי העולמים … The general term מלך directly refers to middot. אל refers to Divine wisdom. חי refers to the סוד of מעשה בראשית. And העולמים refers to the application of מעשה בראשית to all generations of the Cohen bnai brit chosen people. The sages council not to interrupt with outside conversations, because such an action destroys the power of סמיכות חפשית. This concept defines the k’vanna of the entire Siddur – the avoda of dedicating positive time oriented commandments unto HaShem.

    Women daaven from the Siddur, but they have no Torah obligation to do positive time oriented commandments. The crux of the Siddur, centers upon male Yidden dedicating positive time oriented commandments through aliya\the elevation of rabbinic commandments, like saying Tehillem, unto a the תרי”ג positive time oriented commandment! Tallit and tefillen exist as positive time oriented commandments. These commandments require k’vanna. K’vanna requires Talmud. All the avoda of the halachot learned in Sha’s, its possible to affix these halachot as A. the k’vanna of a Mishna. And B. Affix that Mishna to a specific middle blessing within the language of the Shemone Esrei; therein elevating these rabbinic commandments unto the דאורייתא commandment of tefilla.

    The leadership of the rabbinic sages of the Talmud, they designated the order of labor of men and women in the Cohen nation national walk before HaShem throughout all generations for eternity. Women have no Torah obligation to have children, yet women birth children in every generation! So too apply all the positive time oriented commandments to women. As a woman chooses to birth children so too she can choose to dedicate positive time oriented commandments. And the same rule equally applies to Men. Observance of positive and negative commandments primarily rests upon women to dedicate and do. But men too can choose to do and observe positive and negative commandments.

    The issue of ‘choice’, to do commandments totally invalidates the guilt trip theology of ”SIN”; if a person does not do and keeps the commandments. The tuma theology of messiah Jesus and his cross sacrifice which the apostles claim atones for the SINS of mankind, this false and foreign assimilationist theology has no connection or basis from within the Torah. Jews who believe in Jesus as the messiah, this avoda zara places them under the מעשה בראשית din of כרת.

    The opening blessing (two before, followed by kre’a shma, concluded by the third blessing) twice brings
    בכל יום תמיד מעשה בראשית
    in the opening and conclusion of this first rabbinic blessing which contains שם ומלכות. All the other blessings that follow – they depend\rely upon this opening blessing which contains שם ומלכות. But why the necessity to repete בכל יום תמיד מעשה בראשית at the conclusion of the first opening rabbinic blessing to the kre’a shma?

    Another unique quality within the language of this opening blessing, the contrast of Order as found in this blessing to that of the Order found in the Shabbat additional tefilla.
    אל ברוך גדול דעה … כנגד … תכנת שבת רצית קרבנותיה
    Again, why did the Framers of the Siddur emphasize a particular order of the Hebrew alphabet?

    The Written Torah parshaot contain 2 Crowns which define the Torah. Parshat
    בחקתי: וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר והארץ אזכר.
    And Parshat כי תבוא always read before ראש השנה. The Parsha located at the end of the Book ויקרא, the Crown of Gaula – the redemption from g’lut. The Parsha located toward the end of the Book דברים, the Crown of G’lut – the repeating exile of the Cohen nation – condemned for the crimes made by our people – we choose to assimilate unto foreign cultures and customs; we both profane and abandon the oath brit ways of the chosen Cohen nation; making a Torah blessing qualifies as swearing a Torah oath. These two Crowns of the Torah – the responsibility of Torah faith rests upon the shoulders of each and every generation of bnai brit Israel.

    The emphasis of the order of the Hebrew alphabet letters teaches the k’vanna of מעשה בראשית, as expressed through tefilla. The additional tefilla said on Shabbot bases itself upon the מעשה בראשית brit of Gaula. Whereas the Shemone Esrei validate – by answering Amen – to the Torah curses which define g’lut; learned from the plagues with destroyed Par’o and Egypt in the days of Moshe and Aaron. The Order of the Shemone Esrei, in its turn, learns from בכל לבבך ובכל נפשך.

    The heart contains plural Yatzirot. Also the soul – has multiple facets; the multiple faceted soul learns from the 12 stones upon the breastplate of Aaron. Each and every Yom Tov, as expressed daily in the six blessings which surround the middle blessings within the Shemone Esrei (3 + 13 + 3)\613, they affix to the Divine Names of the multiple faceted nefesh. Ya\Pesach; Ha’El\Shevuoth; El\Rosh HaShanna; Elohim\Yom Kippur; El Shaddai\Sukkot; and Eish Ha’Elohim\Shemini Atzeret. The Divine Name of the faceted nefesh dedicated on Shabbot – shalom. These dedication of ‘lights’, they learn from the menorah.

    Tefilla – the defining positive time oriented commandment – a duty of the heart like all other positive time oriented commandments. The Spirit of HaShem, expressed through middot, forever lives within the brit Cohen national hearts. My Sanhedrin peers thought they could translate the Siddur to their flaw concept of bnai Noach – which they based upon the erroneous halacha of the Rambam. Impossible to translate a positive time oriented mitzva into words! Equal and like reasoning explains my opposition to the Art Scroll siddur and Talmudic translations. The distinction between the Yom Tov tefilla from the Shabbot tefilla, compares to rear and front sights in a rifle. K’vanna continually aligns the two sights to take aim and dedicate middot unto HaShem – whose Spirit dwells within the bnai brit hearts, and not in the heavens above.

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  3. How the Chaggim separate and distinguish the system & rule of law within a Torah Constitutional Republic of Tribes\States from the rule of law in Goyim countries and civilizations. טוב

    What distinguishes between 8th day Shemini atzeret in Israel with Simchat Torah on the 9th day in g’lut? According to the Gemara, Shemine atzeret qualifies as a Chag in its own right. Therefore this one day Chag compares to Chag Shevuoth. Just as Chag Shevuoth, like Chag Pesach and Chag Sukkot, has 6 days to offer the Musof Amida for the Chag if you did not say it the 1st day, so too Chag Shevuoth. Therefore just as this rule of the Chag applies equally with Chag Shevuoth, so too it likewise applies to Chag Shemini atzeret.

    This rule does not apply to Simchat Torah, Chag aliyat to the Torah רמז: to the land of Israel. Yom Ha’atzmaut learns from Simchat Torah. Just as on Simchat Torah we say the full Hallel and do not daven Tahanun, so too and how much more so, we likewise do the same on Yom Ha’atzmaut – a very very special and important day in the history of the Jewish people!The Gemara (Pesachim 117a) states: “The prophets instituted the recitation of Hallel at various times of the year and whenever Jews are redeemed from dire straits.” Rashi (s.v.Ve’al) adds that Chanukah serves as an important precedent for reciting Hallel to rejoice comparable to the redemption from Egyptian slavery. The Meiri (Pesachim 117a) writes that if a miracle happens to an individual or to a community of Jews, then that community may establish the day of redemption as a day for reciting Hallel without a Beracha. Only if the miracle occurred to all Jews, such as Chanukah, may we recite Hallel with a Beracha.

    Yom Ha’atzmaut clearly qualifies as a Chag similar to Purim, where 5 Arab armies invaded the newly declared Jewish State with the intent to complete the Nazi Shoah and throw the Jews of ארץ ישראל into the Sea. The same equally applies to the 2nd War of Israeli Independence, the 6 Day War, where Nasser declared his intent to accomplish what the Arabs failed in achieve in 1948! Commemorating the astonishing and outstanding Victory of ’67, to merits saying the full Hallel!

    Some argue that the restoration of the Bait Hamikdash constitutes redemption for the entire Jewish nation, but that restoration of Jewish sovereignty over a portion of Eretz Yisrael redeems only the Jews who reside in Eretz Yisrael. Utter narishkeit and complete drivel. King Shlomo failed to heed the council given by the prophet Natan … HaShem never commanded any Prince to build Him a House of Cedar. King Shlomo failed to weigh the last commandment which Moshe Rabbenu established as his Last Will and Testament to all generations of Israel … building the Cities of Refuge in order to establish the Federal small and Great Sanhedrin lateral Court system within the Republic of Tribes\States.

    Restoration of the Federal lateral Courtrooms legal system takes priority of importance over building a never commanded House of Cedar unto HaShem. Reestablishment of the Written Torah as the Constitution of the Chosen Cohen Republic does not negate the pre-existing rule of law established by the Knesset Parliament currently governing the Jewish State. Reestablishment of the Written Torah as the Constitution of the Jewish State in no shape, manner, or form qualifies as a revolution against the State established by secular Jewry in 1948. The rule of law role of the Federal Sanhedrin lateral common law courts, they functions through ‘legislative review’ of all laws passed by the Knesset or any other Tribal\State legislation within the Republic.

    The penal system common among Goyim nations, applies primarily for Goyim temporarily residing within the borders of the Jewish State. Public correction of bnai brit prisoners convicted of crimes, by the Torah rule of law, centers upon imposing lashes and compensation fines rather than building prisons to house prisoners. The rule of law within the Torah Constitutional society seeks to build respect among and between bnai brit allies, who view others among our People as strangers. Justice can not prevail within the oath sworn lands if our people lack the Will to discern between an unknown bnai brit Israel, from an unknown Goy alien stranger. The Torah specifically limits the number of lashes imposed upon a convicted bnai brit criminal, to emphasize the obligation among all bnai brit in a Torah Constitutional Republic, to respect the dignity of our people. Justice stands upon this יסוד, the Torah obligation to respect the dignity of our brit\allied People – who comprise the chosen Cohen nation.

    The k’vanna and purpose of Chag Sukkot. טוב

    Chag Sukkot serves to sanctify postive time oriented commandments. This closing re’gel learns from tallit. The mitzva of tallit – forming a tent by means of this 4 cornered garment, which therein houses, all the תרי”ג commandments. If a Jew lives in a community which has no eruv. That Jew can place the four species in the sukkah and even on shabbot make a wave offering dedication of these four species! The four species learn from the four questions asked during the Seder night of Pesach. As tallit raises positive and negative commandments, which require no k’vanna, unto positive time oriented commandments, which do require k’vanna. So too and in similar vein the private domain of sukka – day or night – it makes an aliya of the Baal Shem Tov, meaning ‘Fear of Heaven’. The time of day does not define the required k’vanna of any positive time oriented commandment.

    The Rif held that ‘fear of heaven’ most essentially defines the k’vanna of any positive time oriented commandment; he held, for example, that if a person deposited a shofer before his Beit Din, that that Jew could come before his Court and blow the Shofer on the Shabbot! Making a wave offering dedication of the 4 species most essentially requires Baal Shem Tov\fear of heaven/ as the most important k’vanna a person MUST have at the moment of sanctifying the commandment to wave the 4 species before HaShem. The reputation and good name of a person, it can evaporate like the morning dew, through any stupid, rash decision made in an emotional moment. Our walk before HaShem, which the 4 species metaphorically represent, they, so to speak, expose where we stand at any particular moment in time?

    Do we continually strive to do t’shuva upon both our Ya’tzirot within our heart? Or do we become oblivious to the fire that continuously burns concealed within our being? The binding of the 4 species, the k’vanna of this mitzva, centers upon development of our awareness of emotional conflicts which continually erupt from within our hearts. The Yatzir within us compares to a hungry tiger concealed within the morass of jungle foliage – just waiting to pounce and transform or Good Name unto tuma trief!

    In our walk before HaShem throughout the coming year, the stability of our internal emotional awareness compares to that of a temporary Sukka. The wave offering of the 4 species weighs, it represents the instability of our emotional awareness starkly contrasted by our long term appreciation, joy, and thankfulness that HaShem transforms past, present, and future behaviorial maturity, comparable to the Sukka schach, tohor middot they transform rote positive and negative religious commandments unto positive time oriented commandments.

    Fear of Heaven arouses our Will to dedicate tohor middot, as our Yatzir Ha’Tov t’shuva dedication to HaShem. When the claws and fangs of our predatory Yatzir Ha’Ra pounces upon us, throughout the coming New Year, the tohor dedicated middot burning within our hearts, this Yatzir Ha’Tov, it protects and shields our Good Name. At the moment of that Heavenly test of our faith, HaShem remembers Avraham and Yitzak at the Akada!

    Hallel defines the k’vanna of saying the פסוקי דזמרה throughout the year. Saying Hallel with genuine joy, it defines the purpose and reason for saying the פסוקי דזמרה throughout the daily da’avening throughout the coming New Year. The essential k’vanna of the kabbala of מעשה בראשית it defines the indispensable substance which the unique relationship between the Hallel to the פסוקי דזמרה most essentially share. The blessing of made, which raises פסוקי דזמרה from a collection of Tehillem praises, to that of making a Torah brit oath, the enthusiasm and genuine pleasure we feel when we say Hallel during Chag Sukkot. Herein explains why Chag Sukkot qualifies as the time of our joy.

    Rainfall in a parched desert land, causes the hearts of farmers to exalt before their Creator. Chag Sukkot expresses the awareness of the chosen Cohen nation, and our great need for rain. What separates the oath sworn lands from all other countries and civilizations, the Cohen nation, our political and social stability as a people, hinges upon rainfall from the heavens in their required times and seasons. The metaphor of our absolute dependence upon rain, this mussar expresses our deepest needs, required upon all Cohen bnai brit, in all generations, for us to build a Good Name in our daily walk before HaShem. Buiding a Good Name and reputation has infinitely greater holiness than building a House of Cedar unto HaShem. Herein defines the purpose and meaning of life on this earth.

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    • marcdbaker asks a Torah question: November 13, 2021

      Rabbi KERR, I have a question please and it may not seem serious to some but it is to me. It is a serious question to me. My question is… In the scriptures, how does one gain the confidence to believe that G-D is pleased with their works ? Is there scripture that addresses this issue?
      I do believe the Scripture that states that FEAR of the LORD…… is the BEGINNING of WISDOM !! RABBI KERR…. DOES ALL OF HUMANITY BARE THE SPIRITUAL RESPONSIBILITY TO CHANGE THE WORLD OR IS THAT TOTALLY DELUSIONAL OF ME TO THINK THAT ?

      The Response:

      “”How does one gain the confidence to believe that G-D is pleased with their works?””

      Xtianity bases itself upon a Pauline conflict theme which confronts faith vs. works. The Torah rejects all belief systems as tumah. Tumah spirits arouse the Yatzir HaRah within the human heart. These tumah spirits, the source of irrational emotions, physically produced by the major internal organs within our bodies. The identification of tumah spirits within our hearts, when emotions dominate and control the rational mind of Man. The employment of propaganda and rhetoric by politicians and priests\pastors seeks to arouse an emotional response by the listening audience. A famous example of religious rhetoric, ‘fire and brimstone’ sermons. Beliefs in this or that God, Heaven and Hell etc etc. All belief systems wherein a person declares “I believe” … constitute as avoda zarah idolatry. Your question cuts straight to the heart of the Parshah of Noach.

      What relevance does this Parshah have with the rest of the Torah? From the 3rd Parshah of Lech Lecha to the end of D’varim the Torah focus centers around the chosen cohen seed of Avraham.

      Not so Parshat Noach. That Parshah addresses “Bnai Brit Goyim”. Who qualifies as a Bnai Brit Goy? Dof ג of the Gemara of Avoda Zara teaches that Goyim across the board abandoned the brit faith.

      Herein explains the floods and the later stories of Sodom and the fears of Avram and Yitzak that the Goyim would murder them for the beauty of their wives.

      Therefore seeing that mitzvot from the Torah do not apply ,,, Man receives no reward for keeping mitzvot while existing in accursed g’lut\exile. Herein comes to play Parshat Noach, commonly referred to as the “Brit Bnai Noach” …. the only Bnai Brit people on the face of the earth, Israel. Only Israel accepted the revelation of the Torah at Sinai.

      Therefore Parshat Noach – the Brit Bnai Noach – applies strictly and only to Jews living in g’lut. The Torah defines ‘fear of Heaven’ as Ba’al Shem Tov, a person who strives to maintain and respect the reputation of his\her ‘Good Name’. The vision of the Torah quite simple: live a righteous and just life on this earth.

      Righteous refers to the dedication unto HaShem of defined tohor middot wherein a person dedicates the Yatzir Ha’Tov to dominate the key decisions of life wherein a person defines his lifes’ walk before HaShem. Just, the Torah defines as – the courage to fairly compensate others whose person or property you damaged either intentionally or accidentally. Justice: the fair compensation for all damages inflicted upon others.

      The Jewish take on the Hebrew Scriptures spins around the distinction between tohor and tuma. This subject Xtianity totally ignores. The subject of ‘greatest commandments — hands down the opening first 2 commandments of Sinai. Sinai represents the watershed moment which eternally separates bnai brit Jews from non Jews. The Xtian Bible for example violates the 1st Commandment of Sinai. Aaron translated the Name revealed in the first Commandment unto the word אלהים. The Xtian Bible translations make the exact same avoda zara error by translating the Name, revealed in the 1st Commandment, to other words. The Name lives as Spirit not a word that the lips can pronounce. Attempts to translate the Name into a word: Yahweh, Jehova etc etc all examples of avoda zara, commonly mistranslated as idolatry.

      Most people translate tefilla into the English word — prayer. Tefilla shares nothing in common with non Jewish prayer. By the terms of the oath brit (brit commonly mistranslated into covenant. The bible translations all pathetic. The term brit requires swearing an oath, which requires the kabbala knowledge of saying the Spirit Name of HaShem, which the Bible never once ever includes. The translation of covenant fails to grasp the Torah requirement that swearing a Torah oath requires knowledge how to pronounce the Spirit Name of HaShem (The Name). The revelation of the Name in the first commandment of Sinai, this Spirit no word can pronounce.

      The consequence of unreliable biblical translations, the Xtian religion which stands upon the foundation of personal “I Believe” belief systems makes critical and fundamental errors. Xtianity denies the existence of the Oral Torah. Big Mistake.

      The Torah compares to the Talmud — both documents highly edited. The most famous example of this fundamental reality of the Torah texts … the 10 commandments. Xtianity never troubles itself with anything other than fuzzy logic. Never met a Xtian that asks: “How does the T’NaCH (Torah, Prophets, and Holy Writings) define the word prophet? Witchcraft foretells the future. Prophets do not foretell the future. Its absolutely impossible to “fulfill” the words of the prophets! Prophets command mussar to all generations of bnai brit Israel. Xtianity never examines T’NaCH mussar. A very Big Error.

      All T’NaCH prophets command mussar instruction. The so called “10 Commandments” serve as a great example of understanding how the editors of the Torah organized the Torah revelation at Sinai. The framers and editors of the Torah always stood in the shadows of g’lut\exile. The stories of the expulsion of Adam from the garden, Noach and his Ark, childless Avram told that his future born chosen Cohen seed would suffer g’lut\exile. This fundamental strategic reality which the Pauline dogma of original sin totally ignores, it plays out that bnai brit Yidden alway fear the censorship of Goyim overlords.

      At Sinai Israel accepted only the first 2 commandments of Sinai. Jesus really missed the boat when he confused the mitzva of kre’a shma, the Torah definition of love, with the revelation of HaShem at Sinai – as expressed in the opening first 2 commandments. Why then did the editors and framers of the Torah organize the revelation of the Torah at Sinai into the format of 10 commandments????

      All prophets command Mussar, and Moshe he serves as the greatest of all Torah prophets. Something as significant as this, you would think that non Jews – as expressed through the religions of Xtianity and Islam, would have understood and known, but such most definitely not the case. The Koran repeats the word prophet over and again. About every 7 to 12th word – prophet. Yet never once did the Framers of the Koran ever ask: “How does the Torah define this key term “Prophet”?

      The Talmud refers to this fundamental error in logic as — “Hanging a mountain by a Hair”. In the 2008 Presidential election candidate Obama hung his hopes for winning the Office of POTUS on the “hair”, the rhetoric of “C H A N G E”. Obama like Xtianity with the term prophet, he never trouble himself – not in 8 years of Office – to ever once give a concrete definition to this “hair” key word “C H A N G E”.

      All T’NaCH prophets command mussar. The editors and framers of the Torah organized the revelation of the Torah at Sinai together with the 10 plagues of Egypt. But after the 2nd Commandment, Israel could hear no more; they demanded that Moshe ascend the Mount and receive the rest of the Torah. At the sin of the golden calf, mentioned previously, Israel had received only 2 commandments and no more. The breaking of the 2 tablets: the first commandment on one and the second commandment on the other.

      At the crisis of the golden calf, Israel who sent Moshe to receive the rest of the Torah for fear that if the people heard just one more command, that they would all die; the people, 40 days after Moshe had gone missing, cried unto Aaron: “Moshe is dead. Who will teach us the rest of the Torah?” 40 days after Moshe broke the 2 tablets, he heard the Oral Torah logic system. This logic system permitted Moshe to derive 611 commandments!!!! The 611 commandments exist as interpretations upon the opening first 2 commandments. The Talmud employs the Oral Torah logic system to derive 10s of thousands of halachic laws which interpret the Torah in a like and similar fashion as did Moshe who derived the 611 commandments based upon the Oral Torah logic system which HaShem revealed to Moshe 40 days after the sin of the golden calf!

      Both Xtianity and Islam deny the revelation of the Oral Torah logic system. The rediscovery of the ancient Greek logic formats developed by Plato and Aristotle would dominate the Muslim and Xtian civilizations to this very day. The lights of Hanukkah, during that Civil War which pitted the P’rushim\Pharisees against the assimilated T’zeddukim\Sadducees … the P’rushim (separated: think tithes), this leadership existed during the 110 years that Judea existed as an independent nation. After the nation lost its national independents to the Romans the title of the inheritors of the P’rushim took the name of rabbi or rabbis. The dedication of the lights of Hanukkah — to only interpret the Written Torah using the Oral Torah logic format. And most specifically not to use alien Greek logic formats to interpret the Written Torah!!

      The refusal of Xtian leaders to recognize, much less validate, the Oral Torah logic format, revealed to all generations of bnai brit Israel on Yom Kippur 40 days after the sin of the golden calf, this unique logic format permits all generations to interpret the Torah unto its original k’vanna of its Framers. No one generation has a lock and monopoly upon logic. Xtianity committed a Huge Error when its leaders threw out the Written Torah together with the bath water Oral Torah. The Church confused Torah commandments with judicial legal rulings/halacha; Paul and his misinformed ilk called Torah commandments “the law”. A catastrophic error. Court judicial rulings, known as halacha in Hebrew, exist as law – legalistic interpretations. Torah commandments – being prophetic – command mussar. Mussar by definition – NOT law.

      Tefilla qualifies as a postive time oriented commandment. This type of Torah commandment {positive and negative and positive time oriented}, requires k’vanna. The k’vanna which tefilla requires, remembering t’shuva. Xtianity errs by limiting its mistranslation of t’shuva unto repentance to regretting sin. T’shuva by sharp contrast “remembers” both tohor and tuma social interactions. Torah faith of the Cohen nation spins around the limitation to do avodat HaShem strictly and only when in a tohor condition. The Torah threatens the din of כרת if a Cohen person attempts to remember the t’shuva made by a specific Yatzir within the heart when daavening the Shemone Esrei – tefilla. This fundamental distinction – tefilla dedicates t’shuva of a specific Yatzir within the heart (Tahor or Tumah Yatzir), it fundamentally and for ever separates tefillah from none Jewish prayer. Making this required “P’rushim\separation” distinguishes Yiddishkeit from the counterfeit religions which the world knows as Xtianity and Islam.

      Tohor and tuma have no valid translation into English. There subject, the most difficult and complex subject in the whole of the Talmud. Like the Name of HaShem, tohor middot\attributes live as Divine Spirits which enter the heart like wind passes through an open window.

      Tuma spirits they too pass and enter the heart comparable to a bad smell which assaults the nostrils. Tohor middot – from the Torah\דאורייתא and from the rabbis\דרבנן learn by means of weaving prophetic T’NaCH mussar together (think warp and weft of a garment) with actually defined halachic actions\mitzvot.

      Tuma middot, these spirits, produced by the 10 major internal organs of the body. The back of the brain\stem sits perched on the spinal column – like a bird on the limb of a tree. The language of the brain stem, an electric based language; by means of the ‘reflex arc’ the brain stem orchestrates the ATP which the mitochondria within the cells of the major organs produces. Chinese medicine refers to this conversion of ADP unto ATP as Chi. Japanese medicine, specifically the art of meditation as defined by post WWll Jin shin Jyutsu Is: reduces the production of powerful emotions produced by the major internal organs of the body to — fear anger grief shame and worry, as points of meditation affixed to specific internal organs. These powerful negative emotions, the brain stem treats them like, so to speak, the Neo Cortex of our rational mind treats letters of our native alphabet. The brain stem, by way of the reflex arc organizes these simple emotions and converts them into complex emotions, something like a conductor leads a large orchestra.

      The prophetic T’NaCH commands mussar which permits a person to meditate upon Torah defined middot. Tefilla – the action wherein a person stands before a Safer Torah and dedicates, so to speak, ‘positive’ tohor emotional social skills unto HaShem… comparable to dedicating an animal upon the altar. As a consequence tefilla stands in the stead of sacrifices.

      Tohor middot they serve as the “shield of Avraham” – the closing words of the 1st blessing within the language of the Shemone Esrei tefilla within the Siddur\prayerbook.

      Tefilah calls into judgment the two opposing Yatzirot\inclinations within the heart. For this reason the Talmud refers to tefilla as “the duty of the heart”. Tefilla “weighs” within the heart of bnai brit Man, and NOT in the heavens with the other Gods. Tohor middot serve, so to speak, as the anointed Moshiach designated as the leader who fights Jewish wars. What wars specifically? The wars fought between the Yatzir HaTov and the Yatzir HaRah within the heart of bnai brit Man.

      The oath brit faith cut between HaShem and Avram at the brit cut between the pieces. A Torah brit requires swearing a Torah oath. Rabbi Yochanon in the Gemara of ברכות teaches that a blessing – as opposed and contrasted by a praise (think saying the Psalms) – exists as the “offspring” of Oaths. A blessing requires שם\the Name and מלכות\kingship to separate swearing a blessing from reciting a praise like reading Tehillem\Psalsms. The 2nd Parsha of the Torah, known as Parshat Noach, the Gemara of Sanhedrin asks the pertinent question: “What caused the floods to fall and destroy all of Man Kind in the days of Noach?”

      The answer which Talmudic learning concludes: the Floods in the days of Noach came as the result of Man saying false oaths!!!!!! Torah exists as a functioning spirituality because it stands upon swearing of oaths unto HaShem RATHER than believing in Creeds and Theologies. These latter tuma belief systems stand upon the foundation of EGO, the avoda zara of “I believe” idolatry. This self centered emotional immaturity the Talmud teaches how a person can meditate upon both tohor and tuma middot\attributes. This type of Torah meditation seeks to mature emotional middot, comparable to cooking a roast upon a low flame in the oven tenderizes the meat.

      Tefilla stands before a Safer Torah and dedicates tohor middot unto HaShem as holy. Comparable to the dedication of burnt, trespass, sin, and shalom sacrificial dedications burned upon the altar on Zion in Jerusalem – the place where stood the 2nd Temple.

      Xtianity declares itself as the “New Israel”, yet knows nothing of the Chosen Cohonim; Moshe the prophet anointed Aaron and his House as the Cohonim of the Israel nation. The Torah refers to Israel as the “nation of Cohonim”. Its the anointing of Aaron and his House as Cohonim which defines and serves as the basis for the mitzva of Moshiach\messiah. This foundation by which stands the mitzva of Moshiach, the new testament avoda zara totally ignores.

      Xtianity by contrasts harps upon Jesus as the messiah, comparable to the Koran declares Mohammad as the Prophet! Xtianity never understood that the Torah definition of Moshiach, that it learns from Moshe anointing Aaron as Moshiach. The prophet Shmuel\Samuel did a rabbinic mitzva of Moshiach; a rabbinic mitzva of messiah, when he anointed first Shaul\Saul and later David as King.

      The mussar which this anointing story teaches: that obedience to keeping the commandments takes priority over dedicating sacrifices unto HaShem. The Book of Shmuel teaches this all important theme lesson, which the letters of Paul – wherein he extols the sacrifice of Jesus, totally ignores by preaching “You are not under the Law”.

      The Xtian theology which tells the story of Jesus and the cross negates and invalidates the mussar of HaShem debunking king Shaul as the anointed Moshiach and choosing king David as the anointed Moshiach.

      The anointing of the House of David as Moshiach by the prophet Shmuel\Samuel qualifies as a rabbinic interpretation of Moshe’s anointing the House of Aaron as the Cohen Moshiach!!!! A rabbinic interpretation of the mitzva of Moshiach does not and cannot override the Torah commandment of Moshiach established by Moshe the prophet; based upon the negative commandment not to add or subtract from the Torah.

      The Talmud refers to the prophet Shmuel as 2nd only unto the authority of Moshe the prophet – the giver of all Torah 611 commandments!!!! Moshe the prophet derived these 611 commandments, they define and serve as the primary interpretations of the intent of the original opening first 2 commandments of the Sinai revelation of the Torah by means of the Oral Torah logic system – first revealed to Moshe on Yom Kippur ,,, 40 days after the sin of the golden calf.

      The dedication to do and keep the commandments goes by the title “avodat HaShem”. Tefilla in similar vein, goes by the title of “avodat HaShem. The mitzva of Tefilla, a positive time oriented commandment. This type of Torah commandment requires k’vanna. K’vanna entails t’shuva. T’shuva necessitates remembering tohor contrasted by tuma middot expressed during critical social interactions and/or behaviors with other bnai brit people. Xtianity, by contrast, limits t’shuva to regret for committing sins. Whereas the Torah teaches t’shuva as inclusive of remembering tohor social interaction among and between bnai brit. T’shuva according to the Torah qualifies as a 2 edged sword.

      Tefilla requires the k’vanna of stopping and remembering middot, both tohor and tuma when standing before a Safer Torah. A person must either stand before a Safer Torah to swear a Torah oath (or blessing) [blessings exist in the category of: the offspring to oaths. The Talmud asks in the Gemaras of Baba Kama and Gemara of Shabbot: do the offspring (blessings) follow after their fathers (sworn oaths)? This question springs from the foundations of swearing Torah oaths, as the basis to da’aven blessings unto HaShem.

      Impossible to cut a Torah brit without swearing a Torah oath. Rabbi Yochanon in ברכות teaches that swearing a blessing (as opposed by saying Tehillem\Psalms) requires the Name and מלכות\kingship. Kingship, learns from the anointing of king David as Moshiach. A person prioritizes causing Torah and Talmudic defined tohor middot\social attributes/ to conquer powerful tuma emotions which otherwise – lacking this designated anointed Moshiach king – tend to dominate the rational mind – something like Big Brother tells little brother what to do in sibling relationships.

      Yaacov, the little brother, inherited the oath brit faith. The older first born brothers Esau\Ishmael/Cain, HaShem rejected their sacrificial dedications as part of the chosen brit Cohonim people, despite the fact that all three men existed as the first born sons of their respective fathers. Yaacov switched hands and placed his right hand upon the younger son Ephraim son of Yosef. By means of this blessing, Yaacov chose the seed of Yosef as his Cohen first born.

      The fundamental distinction which separates Yaacov from Yosef, his chosen first born son as opposed by Reuven his actual first born son – the first born son inherited the Cohen status until the Tribe of Levi replaced all the 1st born sons of Israel as the Levitical Cohonim. Yaacov at the end of his life blessed his children, whereas Yosef failed to bless his brothers before passing from this world. Moshe the prophet, like Yaacov, blessed the nation of Israel, blessed all the Tribes of Israel, before he passed from this world.

      The dedication of sacrifices to HaShem defines the “avodat HaShem” of the anointed Moshiach House of Aaron. The dedication of Torah and Talmudic defined tohor middot have replaced the dedication of sacrifices upon the altar of Jerusalem on Zion. Raising halachic ritual observances (by means of weaving Prophetic mussar, as the Aggadita within the Talmud teaches, into and together with halachic legalism) unto positive time oriented commandments defines all Talmudic learning and scholarship to this very moment in time.

      Talmud, which means: Learning, affixes Prophetic mussar commandments unto halachic ritual observances. The affixing of prophetic mussar, as expressed through Aggaditah, to rabbinic halachic mitzvot, defines the k’vanna of transforming positive and negative halachic mitzvot unto positive time oriented commandments from the Torah within all and every page of the Talmud. The study of this discipline transforms all rabbinic halachic mitvot unto Torah commandments. Torah commandments define ”’avodat HaShem”’ like and similar to the dedication of korbanot\sacrifices ”’avodat HaShem”’ for the House of Aaron – the anointed Moshiach by Moshe the Prophet.

      This avodat HaShem stands upon the foundation of the Oral Torah logic system format which Rabbi Akiva defined by way of Pardes\פרדס. The four major branches of Torah learning: P’shat (פ) Remiz (ר) D’rosh (ר) and Sod\(ס). The discipline of these 4 major braches of Talmudic scholarship, according to Rabbi Akiva, they define the Oral Torah logic format first revealed to Moshe the prophet 40 days after the sin of the golden calf on Yom Kippur.

      This revelation of Oral Torah came as a result of Israel lamenting before Aaron that Moshe had died on Mount Sinai. Who then would teach Israel the rest of the Torah revelation? Moshe came down and broke the 2 tablets which contained the 1st and 2nd Commandments of the Sinai revelation of HaShem unto Israel. Moshe reascended Sinai for another 40 days and nights and there after received the 2nd Torah revelation, the Oral Torah logic system by which Moshe derived 611 Torah commandments – and the Sages, students of Rabbi Akiva – employed his kabbala פרדס logic system, to derive tens of thousands of halachic mitzvot. The purpose of Talmudic scholarship to this day centers upon making an aliyeh to rabbinic mitzvot; raising halachic ritual observance to the level of positive time oriented commandments from the Torah.

      Aimé par 1 personne

      • Contrast Xmas with real Jewish tradition. Jewish Traditions totally alien to Xtians. Proof that Jesus son of Zeus and the religion which he spawned – have no (zero) Jewish roots. Honestly if Xtianity exists as a limb grafted onto the Jewish tree of life. And yet the fruits (by their fruits you shall know them) produced by Xtianity resulted in the systematic slaughter of 75% of European Jewry in less than 4 years. Clearly this grafted branch produces totally different fruits than does the original donor Tree!

        מאי חנוכה? What is Hanukkah?

        Chag חנוכה celebrates the restoration of avodat HaShem within the Temple. Specifically where the Written Torah functions, so to speak, as the Menorah while the Oral Torah shines as the lights of חנוכה. The name of this Chag comes from חנוך\education. Talmud means learning. The restoration of avodat HaShem, relying solely upon the “lights” of the Oral Torah logic format to interpret the k’vanna of the Written Torah as the definition of avodat HaShem. Education quite often expressed through the logic format of משל\נמשל. The Talmud designates this Chag as the miracle of tohor Hanukkah oil by which the House of Aaron lights the lights of Hanukkah, within the Temple itself.

        The Torah centers upon the eternal responsibility to rule the oath sworn land with righteous justice, not offering sacrifices in a Grand Building made of wood and stone which the Goyim can burn down and utterly abolish. What causes the anguish and sorrow of the din of g’lut upon the House of Israel? When our Courts fail to serve HaShem and the People of the brit alliance, by protecting and maintaining the Torah obligation to impose fair compensation for damages; where an Israel damages another Israel’s person, property, or goods. Restoration of the original value and worth of cattle, land, or persons – damaged through either intention or neglect, defines the Torah command: an eye for an eye and a tooth for a tooth.

        Righteous justice defines the k’vanna, purpose, and intent of Israel leaving Egyptian bondage, redeemed from oppressive slavery to rule the lands of Canaan through Lateral Common Law Courts; whose “diplomacy” shines, whenever Israel disputes with Israel over damages inflicted, and the Sages achieve justice through fair Courtroom decisions. The lighting of the lights of חנוכה dedicates the loyalty of Israel to honor the oath brit acceptance of the Torah at Sinai, specifically not to assimilate to the logic formats, foreign cultures and customs of the ancient Greeks – whose Courts gave but mere lip service to achieve righteous justice, and fair compensation for damages. Based upon the interpretation of the Torah negative commandment, not to follow after the ways of Egypt or Canaan. This Torah Commandment applies to all non Cohen societies logic formats, cultures and/or customs practiced by Goyim Courtrooms – whose Justices never accepted the Torah at Sinai.

        The חנוך\education dedicated by this Chag centers upon swearing 3 oath blessings on the 1st day of the Chag, and the 7 remaining days swearing 2 oath blessings. Yaacov swore to Yitzak: at the time when Yitzak blessed Yaacov as his Cohen first-born; Yaacov dedicated unto HaShem that he would command his children to this specific oath blessing avodat HaShem — swearing blessings, a Torah obligation inherited by all – O’lam Ha’bah born generations – born unto the future. Swearing blessings defines avodat HaShem, the k’vanna of dedicating korbanot upon the altar within the Mishkan\Tabernacle, this חנוך teaches the משל\נמשל learning sh’itta\technique.

        Swearing blessing resembles, yet differentiates itself from reading praises from Tehillem\Psalms. The Talmud defines “understanding” as the discipline whereby persons develop the skills by which they can discern and distinguish between like and like. Swearing blessings, shares the burden of direct responsibility which swearing oaths – obligates bnai brit allies to keep and maintain peace among their personal relationship together. A man never cut an oath brit of shalom with an enemy. The consequences of swearing oaths, the Gemara of Sanhedrin learns from the false oaths sworn by the generations of Adam in the days of Noach. Tohor Hanukkah oils function as a סוד\concealed kabbala of the interpretation of doing avodat HaShem while in a tohor condition; similar to the tefillen oath brit sworn at Sh’Cem which limits doing avodat HaShem – restricted to tohor spiritual conditions.

        The First Commandment of Sinai: I am HaShem who took you out of Egypt. This defining commandment defines all other Torah commandments; does Israel – judged in each and every generation – truly Moshiach themselves (translated as dedicate) to keep and do the Torah לשמה? The Torah and Talmud of the Sages defines avodat HaShem לשמה as the practice of social behavior practiced among and between bnai brit allies. How does a Jew behave toward other Jews? Does the heart within each and every Jew express tohor middot (translated as attributes) or tuma middot in their social interactions with one another?

        The Written Torah, at the revelation of the Oral Torah at Horev\Sinai reveals 13 tohor middot. Rabbinic literature, especially in both Talmud Midrashim and Siddur amplifies many other rabbinic tohor middot. Torah observant Jews, they dedicate their life walk before HaShem to express tohor middot in our social interactions within and among our bnai brit allied Cohen nation. The NaCH teaches many stories wherein Israel pursued after their tuma middot that “burned” (think tuma oils) within their hearts. Murder, rape, violence, theft, oppression, slander, betrayal, greed, evil eye etc — all these tuma middot express themselves likewise through social interactions and relationships.

        Tuma avoda zara employs as its signature style guilt trip methodologies. Fallen Man needs the messiah to save humanity from original sin. The long history of crude barbarism practiced by European imperialism testifies to the destructive criminal nature of permitting tuma middot; to burn tuma “oils” within the hearts of man kind.

        By the terms of a tohor, כרת precondition, the Torah threatens the oath alliance brit wherein HaShem swore – that the seed of the chosen Avram\Cohen would compare to the number of the stars of the Heavens. Avram who at the time of the brit sworn between the pieces – had no living children, not from Sara, the mother of Yitzak, nor from Hagar, the mother of Yishmael.

        The mitzva of קידושין\kiddushin (translated as: marriage)/ learns this identical Torah obligation whereby an Israel acquires a wife, based upon the pre-condition that the Baal (translated as husband), obligates himself to educate his future born children to do and heed the נעשה ומשמע Sinai oath responsibility; this most basic of Torah obligations defines the mitzva of קידושין, that a Torah observant Israel has to educate his House. The Torah mitzva of marriage, refers to a woman acquired through קידושין by the elevated term of: בית\house. This term בית, refers to the נמשל of a man who does קידושין with a woman, and thereby actively “acquires” her nefesh O’lam Ha’Bah soul – children born in the future from such a union. Just as women have no Torah obligation to bear children, in like manner the Torah does not obligate women to interpret the Written Torah by learning the Oral Torah, commonly known as the Talmud & Midrashim.

        Man has a Torah obligation to produce children. Women have no such Torah obligation. The interpretation of having children: the burden of responsibility to educate – these future born children – to keep the eternal obligation of righteous justice, the Sinai oath brit נעשה ונשמע, wherein Israel accepted the revelation of the Torah at both Sinai and Horev. נעשה – Israel accepts the opening first 2 Commandments of Sinai together with the 611 Commandments commanded by Moshe, who learned the k’vanna of the opening first two Commandments, based upon the revelation of the Oral Torah. And נשמע – that Israel would learn the halachot\rabbinic commandments based upon the exact same Oral Torah logic system which Moshe the prophet interpreted – the 611 Commandments.

        The חנוך/learning which Moshe the prophet initiated to learn the Torah revelation at Sinai, the rabbinic sages employ this precise/identical logic wisdom whereby the Talmud sages learn all rabbinic halachot – as codified within the Talmud. The full revelation of the Torah at Sinai and Horev, which the House of Israel originally demanded from Aaron, the Nasi of the Great Sanhedrin, during the disgrace of the Golden Calf.

        What marks a Great Sanhedrin from religious codifications of Halacha, like the Rambam’s Yad HaChazakah? The Sages rely upon Oral Torah logic to derive halachot woven together with Prophetic mussar commandments. The framers and final redactors of the Talmud defined the “loom” of Talmud & Midrashim – through its warp/weft halachic\aggadita relationship.

        Just as halacha shares a קידושין relationship with aggadita, the union of this בית produced Talmud and Midrashim; aggadita shares a קידושין relationship with prophetic mussar. Observance of ritual halachot, divorced from aggadita, prophet mussar p’shat – as defined through the kabbala of Rabbi Akiva’s פרדס Divine Chariot kabbalah. Contrasted this tohor against the absurd tumah avoda zara mythical virgin birth story – Jesus/Hercules son of Zeus; or the Apostle Paul’s declaration wherein he invalidated the mitzva of circumcision as a Torah commandment. Avoda zara boasts that it has replaced the brit obligation to keep the commandments of Torat Moshe, the sworn oath which Israel obligated all our future born generations through the mitzva of קידושין, to keep and listen, after Moshe descended Horev, the revelation of the Oral Torah.

        The mitzva of lighting the Hanukkah Oral Torah lights learns from: ראש השנה ג:ח
        והיה, כאשר ירים משה ידו–וגבר ישראל . . . (שמות יז:יא), וכי ידיו של משה עושות מלחמה או ידיו שוברות מלחמה: אלא כל זמן שהיו ישראל מסתכלין כלפי מעלן, ומכוונין את ליבם לאביהם שבשמיים–היו מתגברין; ואם לאו, היו נופלים. כיוצא בדבר אתה אומר “ויאמר ה’ אל משה, עשה לך שרף . . .” (במדבר כא:ח), וכי הנחש ממית ומחיה: אלא כל זמן שישראל מסתכלין כלפי מעלן, ומשעבדין את ליבם לאביהם שבשמיים–היו מתרפאין; ואם לאו, היו נימוקים. חירש שוטה וקטן, אין מוציאין את הרבים ידי חובתן. זה הכלל–כל שאינו חייב בדבר,
        אינו מוציא את הרבים ידי חובתן.

        Upon the recapture of the Temple from the Syrian Greeks and assimilated Tzeddukim Cohonim, the sages found only enough “tohor oil” to light the menorah lights for one day. The Talmud teaches through a משל\נמשל learning technique. The נמשל of tohor Hanukkah oil, the Oral Torah. The “oil” of the Oral Torah caused the menorah of the Written Torah to burn all 8 days of the Chag. Just as the raised hand of Moshe did not fight the war with Amelek, so too the Sages forbade to use the lights of Hanukkah for any purpose other than the menorah light itself.

        תענית ב:י
        Prohibits declaring a public fast day on the new month, on Hanukkah and on Purim. This ruling compares to ראש השנה ג:ח. It serves to separate and sanctify the k’vanna of the Yom Tov. The Mishna compares Hanukkah to the Yom Tov of Sukkot. As a person swears blessings over the 4 species all 7 days of that Chag, so too Hanukkah. Likewise the Gemara of Shabbot, which juxtaposes lighting the lights of Hanukkah to the oils permitted to light the Shabbat lights. Just as Shabbat candles separate and sanctify Shabbot – so too the lights of Hanukkah elevates this rabbinic mitzva unto a positive time oriented commandment from the Torah. Positive time oriented commandments from the Torah require k’vanna.

        Chag Hanukkah stands upon the יסוד kabbalah of מעשה בראשית. The ger tzeddek who emerges from the tohor waters of the mikveh, that person lives as a “new creation”. The morning da’avening opens with פסוקי דזמרה which learns from saying the הלל on the Yom Tov. Both this and that base themselves from the precedent established by the joy remembered and felt by our people, when we left the bondage of Egyptian slavery. The switch from slave to free person, from this great event – the Torah learns gere tzeddik\persons who convert and become Jews. The kabbalah of מעשה בראשית has the k’vanna to arouse the Will to do avodat HaShem with tremendous joy.

        Both on Hanukkah and Purim, Jews sing songs and give gifts to one another. Accomplishment of avodat HaShem, feeling depths of joy, this strong precedent serves to define the purpose and k’vanna of saying the פסוקי דזמרה prior to accepting the yoke of the kingdom as expressed through the דאורייתא mitzva of kre’a shma. All Torah mitzvot serve to define the k’vanna of acceptance of the 1st two Commandment revelations at Sinai, which the kre’a shma concludes with ONE.

        The mitzva to love HaShem, the k’vanna of kre’a shma, as defined through the repeated acceptance of the yoke of blessings\geulah and curses\g’lut of the Torah oath brit – include under this “Tabernacle Tent”, all the commandments, mitzvot, and halachot as ONE commandment. The whole of the Torah and Talmud function as ONE positive time oriented Commandment wherein Israel worships avodat HaShem לשמה. Herein defines how Israel obeys the first Commandment of Sinai, and its דאורייתא relationship to both Chag Hanukkah and Purim and lighting Shabbot candles.

        חנוכה Third Day.

        The Torah has 5 Books. בראשית, the Book of stories. The Shas Bavli replicates in resemblance the ratio of 4:1 weaving within the loom of פרדס halachah:aggaditah. The Gra taught that בראשית contains the whole of the Torah. Did he refer to Parshat בראשית or the Book of בראשית? The word בראשית holds a רמז gematria – words within words. ראש בית, ב’ ראשית, ברית אש. The Book בראשית resembles the sh’itta of stories within the Aggaditah. דרוש ופשט sanctify through קידושין, translated as marriage, the דרוש mussar of NaCH sanctified to the פשט stories told through aggaditah. This mussar פשט of the Aggaditah defines the k’vanna of all halachot learned within any given Mishna.

        This sh’itta of חנוך\education serves as the root of חנוכה; the expression of Rabbi Akiva’s פרדס kabbala. The warp and weft of the loom, פרדס ומעשה בראשית.

        This 2nd ancient kabbala serves as the יסוד by which the Prophets taught tefilla as organized by the swear oath blessings within the Shemone Esrei. This warp\weft kabbalot, whereas פרדס gives k’vanna to all the halachot within the Shas, מעשה בראשית takes the expression as joy. Joy learned from slaves becoming free men. The kabbalah “take” of מעשה בראשית, compares to birth of the first born Cohen child. Wow such Joy.

        Women enjoy a double portion, they did not participate in the disgrace of the Golden Calf. Women have positive and negative commandments.

        Rabbi Yechuda HaNasi teaches positive time oriented Commandments only an Torah obligation upon Men. The classic Reshon and even the B’hag’s organization of the 613 Commandments organized to include only positive and negative commandments. The Rambam’s Book of Commandments too lists Positive and negative commandments.

        Both the B’hag and the Rambam include tefilla as part of the תרי”ג commandments. Tefilla requires, as do all positive time oriented commandments – k’vanna.

        The warp\weft loom of פרדס opposed by מעשה בראשית weave a garment of k’vanna that through פרדס the דרוש of prophetic mussar through לשמה – טהור מידדות דאורייתא ודרבנן as the פשט k’vanna of the aggaditah. The study of tohor middot affixes a middah to a specific Parshah.

        The Shemone Esrei has 13 swear blessings as the revelation of the Oral Torah logic sh’iita has 13 tohor middot דאורייתא. This loom with its contrasting warp and weft kabbalah threads produces a tallit of “tzitzits” – remember all the commandments includes actively remembering the prophetic mussar commandments affixed by רמז וסוד to all the precedential (Jewish common law stands upon precedents) halachot employed by the sages within the Talmud, that these halachic precedents – they define the parameters to understand the intent of Rabbi Yechuda’s Mishna, on par with how the Prophetic mussar defines the substance of k’vanna which elevates all the halachot unto the sanctity of positive time oriented commandments from the Torah, which Talmudic scholars can affix all these halachot – together with their prophetic mussar k’vannot, as the intent and definition of the blessings within the Shemone Esrei.

        Aimé par 1 personne

      • To all missionary propagandists:
        What a load of empty noise, this noise testament sack of manure. Ezra and the men of the Great Assembly, they sealed the T’NaCH. The Xtian noise testament has no portion with T’NaCH. The Xtian attempt to link the T’NaCH to this sack of manure … Old and New Testaments.

        Proof?? A reasonable demand?

        Which mitzva of the 613 Torah commandments serves as the foundation upon which stands the rabbinic anointing of David as moshiach, made by the prophet Shemuel\Samuel?

        This question, no Xtian theologian to my limited knowledge, has ever given the time of day. Now just how does the noise testament claim that Jesus fulfilled prophetic commandments, when church narishkeit has never learned, upon which precise commandment the prophet Shmuel interpreted from the Written Torah?

        Have held discussions with one Frank Hubeny on his word press blog. There he writes: [[[“””You do realize, I hope, that you have to argue from my presuppositions, what I accept as true, and your rejection of Jesus as your Messiah, if you want me to take your argument seriously.”””]]]

        The arrogance of this declaration reminds me of the contrived Xtian vs Jewish debates over Jesus as the Messiah during the Dark and Middle Ages of European christendom. But today the church stand utterly disgraced by the Shoah war crimes against humanity. Xtianity, a dead religion in both Europe and the United States. The church has no monopoly stronghold over secular governments that it had during the height of the European dark ages. And Europe fought and lost TWO Civil Wars in the 20th Century. Israel rose from the ashes of the 2nd European Civil War and in 1948 fought and won the first of its two Independence Wars, the other occurred in June 1967.

        Objective scholarship does not muddy the waters by injecting personal beliefs, Creeds and Dogmas developed during the Dark and Middle Ages. Personal beliefs compare to bribing a judge in a case before the court. The Talmud by contrast stands upon the revelation of the Oral Torah logic system; it teaches Aggadita, meaning mussar, woven together with ritual halachic observances which bnai brit persons can do in their day to day lives.

        Aggadic mussar stories require no historical basis. Aggadik mussar serves as the literature which communicates the logical interpretation of prophetic commandments unto all generations living. Xtianity by sharp contrast does not teach mussar. Xtianity preaches these archaic Creeds and Dogmas, telling the faithful what they need to believe. During this period, the church opposed individual or group study of the Bible; learning the Bible together with Talmud and Midrashim, the Church hung the ax of eternal damantion over the heads of its “flocks”; the public burning at the stake of all heretics.

        The church imposed strict decrees which demanded absolute obedience from its “flock”, to believe and obey the decreed Creeds and Dogmas which the Priests of the church proclaimed. Any “flock” member or group which challenged the church dictatorship of faith, the priests, together with their crusader like German mobs, these cowards hunted down the heretics and slaughtered – every man, woman, or child, like a pack of dogs hunting after rabbits.

        Ebionites, an early Jewish sect, declared heretical for their claims that Jesus was the Messiah but was not divine. They interpreted the Jewish law and rites with Jesus’ exposition of the law and insisted in the necessity of following those laws and rites. The Arians hold that while the son of God, Jesus neither eternal, nor as fully divine as God the father; that Jesus was a lesser, created being. This theology preached a rejection of the divinity of Jesus and taught that Jesus was created by the Father and that the title “Son of God” was merely given to Jesus as a courtesy.

        Free Spirit heretics, held that once people reached a “saved” state of spiritual perfection, laws no longer apply to them. Marcionites, argued that the vengeful, angry God they found in the Hebrew T’NaCH was an evil tyrant, separate from—and inferior to—the loving, forgiving God of the New Testament. Like many of their contemporaries, they perceived the world as a battleground between the forces of good and evil. The sect called Antinomianism preached a very similar theology, which taught that matter (the physical world), created by an evil god, and therfore evil. While the spirit, having been created by a good god – defines the good. In this view, the spirit must be freed from the chains of the material body.

        Euchites/Messalians theology preached an overemphasis on prayer and spiritual experience at the expense of disregarding the church and its sacrements, especially baptism; and renouncing social and work relations. They also believed that the essence of the trinity could be perceived by the carnal senses; that God transformed himself into a single substance, to merge with souls of the perfect state. This achieved, state of perfection, only attained by unceasing prayer and prayer alone.

        The Donatists believed that baptism and other sacraments administered by so-called “traditores”[according to Maureen A. Tilley, Ph.D.] — Xtians who had willingly repudiated their faith in the face of persecution from the Roman Empire — became invalid. Validity of sacraments depends on character of the minister. Furthermore their theology preached the prioritation of martyrdom, as the supreme Christian virtue regarding those who intentionally sought out martyrdom as saints. They held to very stringent views claiming that church clergy live completely faultless in their social behavior, for their services to sanctify holiness.

        The Cathars believed that the physical world exists as the deceptive handiwork of an evil god. Avoiding meat, cheese and some other foods, as well as refraining from sexual intercourse, their theology preach as the way to connect with the spiritual world. Modalism claimed that although God lives as a single person, He has revealed Himself in three modes throughout biblical history. The Old Testament God said to define reality through means of “the mode”: of The Father, at the incarnation, in “the mode” of The Son, and after Jesus’ ascension, in “the mode” of the Holy Spirit. These modes, by this theology preaches that they have never existed simultaneously. Therefore, the Father, the Son, and the Holy Spirit never existed at the same time.

        The Docetists proposed that the Son of God never fully took on human flesh and that the body of Jesus was an illusion, just as Zeus in Greek mythology took the form of a bull to seduce Europa. Jesus, therefore, never physically died on the cross. Marcionism accepts Jesus as the savior. But rejected the T’NaCH God of the condemned ‘Old Testament’. Their theology preached that the God of the ‘Old Testament’ existed as a distinct lower god, than the all-forgiving God of the New Testament.

        The Eutychianism, this movement started by a monk named Eutychus (A.D. 378-452) that held to the notion that Christ’s humanity was absorbed by his divinity. Eutychus believed that Christ was of two natures, but not in two natures. Consequently this theology preached a Creed that Jesus life defined New Testament divinity; this divinity remained separate and apart from humanity.

        The Nestorians believed that the human and divine persons of Jesus remained separate; thus for them “Jesus Christ” and “the Son of God” are not quite one and the same. Pelagian theology derived their name from Pelagius, a British monk who preached in fifth-century Rome. He allegedly declared that Xtians could earn their way into Heaven by doing good deeds, without the need of divine grace.

        The Conciliarists lived at a time in the Middle Ages when two and sometimes three rivals simultaneously claimed themselves as the true Pope. They believed that church councils hold ultimate authority and even have the power to depose the Pope. They were formally condemned at the Fifth Lateran Council of 1512–1517; ultimately, the doctrine of papal infallibility was declared in 1870.

        The Lollards lived in 14th- through 16th-century England, perhaps influenced and inspired by the teachings of John Wyclif. A controversial philosopher and theologian at the University of Oxford. Rejecting transubstantiation, the powers of the Pope and many ceremonies of the church, they advocated for what some have called a “premature Reformation.”

        Adoptionism theology preaches that Jesus lived only as a non-divine man; that he was extremely virtuous; that he was, at some point, “adopted” as the Son of God by the Spirit descending on him. Adoptionism, also known as Psilanthropism and Dynamic Monarchianism. God granted Jesus powers and then adopted him as a Son.

        Albigenses theology preaches a Creed which believes in Reincarnation and two gods: one good and other evil. Apollinarian theology preaches a Creed that Jesus’ divine will overshadowed and replaced the human. Eutychianism dogmatism preaches that Jesus lived his life as a finite human being; his human nature, swallowed up by his infinite divine nature.

        Gnosticism – Dualism of good and bad, combined with a secret special knowledge of salvation. Gnosticism, represents a diverse group, but in general it preached that people possess divine souls. These divine souls, alas trapped in a material world created by an evil god. This evil T’NaCH god, ironically often identified as the God of Abraham. The Gnostics rejected and vilified the human body. Their theology preached that the material body merits destruction by the true God. In order to free humanity from the evil god who has imprisoned souls inside human bodies. Kenosis creed theology believes that Jesus gave up some divine attributes while on earth.

        Luciferianism influenced by Gnosticism held to the veneration of the characteristics associated with Lucifer, revering Lucifer not as the devil with ill intent, but as a liberator, guardian, guiding spirit and even as the true God. Macedonianism/Pneumatomachians embraced the theology which preached the divinity of Jesus. But denied the divinity of the Holy Spirit, relegating the Holy Spirit as a substance created by The Son. Manichaeism, a Gnostic dualistic heresy birthed by Mani (c. 216 – c. 276) which held the idea that the material world exists as evil, and the spirit world – the essence of ‘the good’; that these polar opposites are involved in a struggle between the good spiritual world of light, against and opposed by the bad, the material world of darkness.

        Monarchianism – God is one person. A unitarian theology which preaches of God being a single person as opposed to a Trinity of personages, which arose from attempts to preserve monotheism and reject the notion of tritheism. Monophysitism, a theology applicable only after the resurrection and incarnation of Christ. The divine Logos revealed as Christ, had one unified nature – either only divine or a synthesis of divine and human, but single nonetheless. That Jesus had only one nature: divine. By sharp contrast, Monothelitism theology preaches the belief that Jesus Christ had two natures but only one will, contrary to the orthodox christological view that Jesus Christ has both a divine and human will each corresponding to his two natures.

        Montanism preached a theology which claimed that its prophesies superseded and fulfilled the doctrines proclaimed by the apostles, emphasizing ecstatic prophesying, avoidance of sin and church discipline, chastity and remarriage. The view also held to the notion that Xtians who “fell” from grace could not possibly be redeemed.

        Nestorianism theology preached – Jesus lived as two persons. Patripassionism theology preaches that the Father suffered on the cross. Pelagianism theology preaches that Man remains unaffected by the fall and can keep all of God’s laws. Semi-Pelagianism theology preaches that Man and God cooperate to achieve man’s salvation. Socinianism theology preaches a denial of the Trinity. Jesus – a deified man. Subordinationism theology preaches that the Son exists as a lower\lesser revelation than that of the Father, as expressed through both essence and\or attributes. Tritheism theology preaches that the Trinity lives as really three separate gods.

        Apollinarianism believed that Jesus had a human body, a divine mind, but only a “lower” soul; that humans propagate souls along with bodies. Antinomianism believes that Xtians are freed from all obligations of the moral law through grace. Jehovah’s Witnesses compares to Arianism. Its theology preaches a rejection from the trinity dogma. They believe Jesus to be a created being, the archangel, Michael. As such, Jehovah’s Witnesses deny the full deity of Jesus and the Holy Spirit. Kenosis introduced by Gottfried Thomasius (1802-1875) which held that Jesus voluntarily gave up some of his divine attributes (omniscience, omnipresence, and omnipotence) while in his incarnate state such that he was not fully divine, in order to fully accomplish the work of redemption.

        Mormonism, a theology which favors polytheism. Its preachers preach the preach that human beings preexisted in a spirit realm and were produced through the procreation of a god and goddess wife; allegedly human beings simply entered human bodies in the form of babies and as a result. These babies lose their memories of the preexistence of their parents. Other preached notions about the Gods: this theology spouts off ideas that God used to be a man on another planet, the notion that the Trinity is three separate gods and that grace alone is not enough for salvation. The possibility for man to become god, baptism for the dead, and other such nonesuch. ( All this preachy preach preach learns from ‘The Adventures of Huckleberry Finn’, and the tale of the Shakespearean play: the Royal Nonesuch.)

        Xtian theology, what ever its fashion or flavor, prefers its theology and dogmatism – over the revelation of the Oral Torah which Moshe the prophet heard directly from HaShem at Horev\Sinai. Hence the Gemara in the opening pages of Avodah Zarah teaches that the Goyim all together abandoned the oath brit faith, which makes a spiritual middot alliance of t’shuva made between the Yatzir Ha’Tov and the Yatzir Ha’Rah, whereby HaShem for ever judges, by the terms of the oath brit alliance cut between Avraham and HaShem, between the two opposing and contrasting sets of social interaction middot\attributes of human nature.

        In point of fact, there does not exist enough historical physical evidence of Jesus to write a descent obituary for this silly Jesus son of Zeus myth. And that’s the rub of all heresy encapsulated into a single psycho-nutshell, as expressed throughout history, which defines the stupidity and insanity of ‘religious Man’.

        J’aime

      • Original research which views both T’NaCH and Talmud as common law codifications.

        Recall my absolute shock, during the opening days of formally learning Torah @ the Chabad Yeshiva in Har Nof Jerusalem. The Rosh Yeshiva, rabbi Kaplan, introduced the Mishna as a Common Law Case\Rule/ legal system. No rabbi before or sense ever made such a definitive understanding of the Mishna. Did this Common law legal system equally apply to the T’NaCH? My research argues most definitely YES.

        Since moving to Israel in 1991, have made efforts to do t’shuvah. T’shuvah shares no common ground with the Xtian Anathema known as repentence. T’shuvah addresses the plague of Jewish assimilation to foreign cultures and customs practiced by peoples and societies who never accepted the revelation of the Torah @ Sinai and Horev. Assimilation represents the bane of g’lut Jewry’s existence throughout our 2000+ years in accursed g’lut. Stateless Jewish refugee populations scattered in tiny enclave population centers, dispersed across the Middle Eastern Sephardi black communities, and Ashkenazic white European communities. All Jews throughout history have struggled with doing t’shuvah in the face of assimilation.

        Jewish assimilation defined: Jews who abandon our Cohen tohor service identities. And embrace the cultures and customs of alien peoples; comparable to the black folk, former slaves, who embrace the Xtian religion of their former slave owning masters. As an Israeli have made allot of racial humor which lampoons black assimilation to there white over lords. Religious Jews in Israel refer to themselves as “Black”. My humor, which attempts to compare religious Haredi Jews to ‘niggers’; alas few of my peers make the jump whereby my humor mocks my own people.

        Most people who hear my racial jokes never make the משל\נמשל דיוקים. They take a טפש פשט literal understanding of my racial slurs. They assume that racist jokes refer to black folk in America rather than — the exposed butt of religious Haredi Jews in Israel. Something like the missionizers in Tulsa Oklahoma, who did not know how to respond when this lost Jew boy, (as they viewed me), informed them that i considered myself as a heathen atheist praise G-d. Religion, whether practiced by Goyim or Jews, tends to assume a view of itself – as much to praiseworthy.

        Religion, all religion, merits taking its “holiness & perfection” with a large amount of salt. Most religious Jews who crossed my path here in Israel, they remind me of a dog who continually chases after its tail; or a silly hamster who runs itself half to death on a treadmill. Most religious Yidden simply adore religious rhetoric and propaganda. Something like the Fascists of Nazi Germany who simply loved their pomp parades and night time rallies.

        Religious folk, they love the ribbons and bells but never attempt to explore, much less so, understand the substance and purpose behind the ritual of their religious pageantry. Nothing more galled me in my youth than when I visited the homes of my black mamma maids and saw public displays of their Xtian religious relics. My black mamma maids lived on the other side of the tracks! In the early 1960s Jim Crow laws still prevailed in Midland Texas. It equally infuriated me whenever my mother, when she would behave herself, based upon the presumption that her social status towered way above blacks — her social inferiors.

        From an early age, tended to associate religion and racism as two peas in the same pod. Have never felt a comfort or at ease when around religion. When ever Religious Mass movements come together – Power rather than morality defines their purpose. Religious power, compares to Socrates forced to drink a cup of poison hemlock. Sooner trust that a snake would not bite me if i stepped on it, than trust the power of religion not to convert me into becoming arrogant. Very much feel at home with secular society. Herein explains the burr under my saddle in matters of doing t’shuvah!

        How does a Yid divorce T’NaCH and Talmud from Frumkeit? The Haredi Yidden behave much like and similar to how my mother looked down her nose toward blacks. Secular society, poor nebekals – “broken children”! [Hebrew employs such quaint terms for social contempt. Nebek, pathetic social inferiors who merit nothing but extreme pity; תינוק שנשבר: (literally: a Jewish child captured and raised by Goyim)]. Such derisive terms Haredi Yidden repeatedly and often expressed their disdain for secular Jewry.

        As if the children of Haredi Yidden families, don’t struggle with assimilation just as much or more, than do secular Yidden families! Religion spews a poison of “Holier than thou”, arrogant social superiority. Expressed through the different kippa head coverings. G-d forbid that a person who dons a Kippah sruga, (knitted kippa), should ever disgrace himself, even on Purim, by wearing a black haredi kippa!

        Immediately noticed, from day one in Yeshiva, that religious commentaries on the Talmud and T’NaCH, they did not lampoon and criticize their generations of religious Jewry. Religious Jewry their shit doesn’t also stink? Disputes defines virtually every commentaries ever written. Yet, despite these bitter disputes, no rabbinic authority ever criticized Jewish religious practices as wrong! This fundamental and basic flaw in the study of the pursuit of religious commentaries, pilpulism, this glaring flaw caused me to first reject the Reshonim commentaries upon the T’NaCH and Talmud. What happened to the priority of prophetic Mussar during the Middle Ages? The ‘Golden Age’ of Spain witnessed a total rabbinic assimilation to the rediscovered ancient Greek philosophers!

        The silence, the total lack of denunciation over the betrayal by rabbinic authorities, their public assimilation to despised ancient Greek cultures and customs … what Jews light the lights of Chanukah … only for the lights themselves! This realization, something is rotten in the state of Denmark, that’s when I started mocking “black” Haredi Jews by lampooning the niggers of America! It never ceased to amaze me that religious Yidden, they fail to hop that my racial jokes mock religious Haredi Jews, and not the black people of American society! Haredi Yidden just could not get past the racial ribbons and bells to grasp that my harsh criticism, directed and denounces the Haredi religions of rabbinic assimilation.

        Assimilation — the first face of avodah zarah. A direct violation of the 2nd Commandment of Sinai. Two key figures define this avodah zarah: (1) King Shlomo’s construction of the 1st Temple; (2) The Rambam’s halachic perversion of Rabbi Akiva’s פרדס explanation of the revelation of the Oral Torah @ Horev. This line of research delves into a highly complex and difficult realms of scholarship. For example, never in 2000+ years has any Xtian “scholar” realized that the Hebrew T’NaCH functions as the first common law codification. The Reshonim scholarship likewise crashed the ships of all their religious commentaries – on this reef of T’NaCH common law!

        As a T’NaCH\Talmud researcher, seek to view both T’NaCH and Talmudic subjects from a completely different perspective. Have presented arguments which denounce both king Shlomo’s decision to build the Temple and the Rambam’s halachic codification, as both ruinous and an absolute disaster for all generations of Jewry that came thereafter. Herein explains in a new way the classic Hebrew concept of ירידות הדורות. A theological idea that promotes the absurd idea that later generations lack the mental capabilities possessed by earlier generations. This rabbinic dogmatism has plagued my people for a very long time. How to refute and negate this long standing dogma held near and dear among my rabbinic peers?

        Decisions taken by a great leader, they produce, so to speak, a domino effect. Once Shlomo built the Temple, no one thereafter ever challenged the invalid nature of this rash irrational decision. None of the kings who came after Shlomo, nor the prophets, etc. The construction of the Temple, supplanted the Order of priority — to establish a Federal Sanhedrin court system, This ‘replacement theology’ it immediately switched thereafter the ‘Golden Ideal’ goal posts. All kings thereafter viewed the grand images of the Temple as the golden ideal. While, צדק צדק תדוף became relegated to just a back water eddy.

        But what if king Shlomo ignored the council of the prophet NaTan, like as did his son at Sh’Cem concerning the advise counseled by the elders, who served as the chief elders during the reign of king Sh’lomo? Because no Jewish authority ever asked this question, this resulted in all later generations lacking the t’shuvah mental ability to return the nation back on its original destiny path walk! Israel came out of the bondage of Egypt, to rule the oath sworn lands with justice. HaShem did not redeem Israel from oppressive slavery, just for our People to build ornate and spectacular Temples.

        The same equally holds true with how the Rambam halachic code redefined the concept of halachah. All generations thereafter, lacked the t’shuvah to challenged the premise which the Rambam code established. No generation thereafter ever attempted to correct the gross error in judgment made by the Rambam. The Rambam code quickly overshadowed the B’hag, Rif, and Rosh, codes which compared halachic precedents to a Case\Rule Mishna. Prophetic mussar, too became just a back water eddy. Aggaditah turned itself, so to speak, ‘black’; just a poor nigger pariah ‘boy’! It became fit for only quaint woman’s learning; T’NaCH transmuted, much like as leavened wafer and a cup of wine, into a glorified history book!

        Rabbis in Yeshiva quite often skipped over the Aggadic portions within the Talmud, in order to focus upon the Rambam perversion of Talmudic halachah! Yeshiva students became oblivious to the spirit of prophetic mussar – how it breathes life – unto the halachic forms of ritual observances. The students had eyes that could only see the halachic ritual whistles and bells. What mussar rebuke lay beneath the shiny ritualized halachic tinsel, did not concern nor interest them in the least. Baali T’shuvah Yeshivot in Jerusalem cranked out massed produced Frumkeit Yidden; all uniformly dressed up in their holier than thou religious uniforms.

        J’aime

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