Wisdom or Prophecy?


« Sefer ha-Zohar »

The Jewish Kabbalah pits the Prophet against the Wise man, and puts the Wise man above the Prophet. Why this hierarchical order? Is it justified? What does it teach us? What can we expect from this vision of things?

Let’s start with some elements of argumentation, against prophetism.

« The Wise man always prevails over the Prophet, for the Prophet is sometimes inspired and sometimes not, while the Holy Spirit never leaves the Wise men; they have knowledge of what has happened Up-There and Down-Here, and they are under no obligation to reveal it. » i

The Wise men « know ». Their wisdom is such that they even dispense with the risk of speaking about it publicly. There would only be blows to be taken, trouble guaranteed. And for what benefit? In their great wisdom, the Wise men are careful not to « reveal » what they « know ». It is precisely because they are « wise » that they do not reveal what is the basis of their « wisdom ».

What do they do then, if they do not reveal their knowledge to the world? Well, they continue to deepen it, they study to climb the ladder of knowledge constantly.

« Those who study the Torah are always preferable to the prophets. They are indeed of a higher level, for they hold themselves Above, in a place called Torah, which is the foundation of all faith. Prophets stand at a lower level, called Netsah and Hod. Therefore, those who study the Torah are more important than the prophets, they are superior to them. » ii

This frontal antagonism between sages and prophets has a long history. It can be summed up in the age-old rivalry between prophetic Judaism and rabbinic Judaism.

Gershom Scholem, who has studied the great currents of Jewish mysticism, notes « an essential point on which Sabbatianism and Hasidism converge, while moving away from the rabbinic scale of values, namely: their conception of the ideal type of man to whom they attribute the function of leader. For rabbinic Jews, especially at that time, the ideal type recognized as the spiritual leader of the community was the scholar, the Torah student, the educated Rabbi. From him, no inner rebirth is required. (…) In place of these masters of the Law, the new movements gave birth to a new type of leader, the seer, the man whose heart was touched and changed by God, in a word, the prophet. » iii

The rivalry between the scholar and the seer can be graduated according to a supposed scale, which would symbolically link the Below and the Above. For rabbinic Judaism, the talmudic scholar, the student of the Torah, is « superior » to the seer, the prophet, or the one whose heart has been changed by God.

Once a sort of scale of comparison is established, other hierarchies proliferate within the caste of the « masters of the Law ». They are based on the more or less proper way of studying the Law, on the more or less proper way of approaching the Torah.

The texts testify to this.

« Why is it written on the one hand, ‘For thy grace is exalted to the heavens’? (Ps 57:11) and on the other hand: ‘Your grace is greater than the heavens’ (Ps 108:5)? There is no contradiction between these two verses. The first refers to those who do not care about the Torah in a selfless way, while the second applies to those who study in a selfless way. » iv

One might conclude (probably too hastily) that it is therefore in one’s interest to be disinterested (as to the purpose of the study), and to be disinterested in any interest (for the purpose of the Torah), if one wants to know the grace that « transcends the heavens ».

But another avenue of research opens up immediately.

Rather than only concerning those who ‘study the Torah’, the grace that ‘ascends to heaven’ and the grace that ‘transcends heaven’ could apply respectively to the masters of the Law and the prophets, – unless it is the other way around? How do we know?

We have just seen that the Zohar resolutely takes sides with the superiority of the masters of the Law over the seers and the prophets. But the ambivalence of the texts of the Hebrew Bible undoubtedly allows for many other interpretations.

Perhaps we can draw on the sayings of the Prophets themselves to form an opinion about them, and try to see if what they have to say can « reach beyond the heavens »?

Isaiah states about his own prophetic mission:

« Yes, so spoke YHVH to me when his hand grasped me and taught me not to follow the path of this people, saying :

‘You will not call a conspiracy all that this people calls a conspiracy, you will not share their fears and you will not be terrified of them. It is YHVH Tsebaot whom you will proclaim holy; it is He who will be the object of your fear and terror.

He will be a sanctuary, a rock that brings down, a stumbling block for the two houses of Israel, a net and a snare for the inhabitants of Jerusalem. Many will stumble, fall and break, and they will be trapped and captured.

Enclose a testimony, seal an instruction in the heart of my disciples’.

I hope in YHVH that hides His face from Jacob’s house. » v

According to Isaiah’s testimony, YHVH declares that He himself is a ‘rock that makes fall’, a ‘stumbling block’, a ‘net and snare’. But a little further on Isaiah radically reverses this metaphor of the ‘stone’ and gives it the opposite meaning :

« Thus says the Lord YHVH:

Behold, I am going to lay in Zion a stone, a granite stone, a cornerstone, a precious stone, a well-established foundation stone: he who trusts in it shall not be shaken. » vi

Contradiction? No.

To paraphrase what was said above about self-serving and selfless study of the Torah, let us argue that the ‘well-grounded foundation stone’ applies to true prophets.

On the other hand, the ‘stumbling block’ refers to the ‘insolent’, those who have ‘made a covenant with death’, who have made ‘lies’ their ‘refuge’ and who have ‘hidden in falsehood’vii, as well as false prophets, priests and all those who claim to ‘teach lessons’ and ‘explain doctrines’….

Isaiah eructs and thunderstruck. His fury bursts out against the pseudo-Masters of the Law.

« They, too, were troubled by the wine, they wandered about under the effect of the drink. Priest and prophet, they were troubled by drink, they were taken with wine, they wandered with drink, they were troubled in their visions, they wandered in their sentences. Yes, all the tables are covered with abject vomit, not a clean place! » viii

The false prophets and priests are drunk and roll around in their abject vomit… Their visions are troubled… Their sentences are rambling… They stutter, they donkey absurd sentences, but YHVH will give them their derisory lessons and knock them off their pedestals :

« Who does He teach the lesson to? To whom does He explain the doctrine? To children barely weaned, barely out of the teat, when He says: ‘çav laçav, çav laçav; qav laqav, qav laqav; ze ‘êr sham, ze ‘êr shamix. Yes, it is with stuttering lips and in a foreign language that He will speak to this people (…) Thus YHVH will speak to them thus: çav laçav, çav laçav; qav laqav, qav laqav; ze ‘êr sham, ze ‘êr sham‘, so that as they walk they may fall backwards, be broken, be trapped, be imprisoned. » x

As we can see, Isaiah had, more than a millennium beforehand, already warned of the subtle contempt and the self-satisfaction of the Kabbalistic scholars, and of the pseudo-sapiential sentences of rabbinic masters.

Today, what has become of the ancient bipolarity of prophetic and rabbinic Judaism?

It seems that rabbinic Judaism now occupies almost all the ideological terrain. The time of the (true) prophets has indeed been over for more than two millennia. The (false) prophets have been particularly discredited since the recurrent proliferation of multiple « Messiahs » (ranging from Jesus Christ to Isaac Luria, Sabbatai Zevi and Nathan of Gaza…).

There is little hope that the Messiah will risk to come again on the world stage any time soon. We know now what it cost the daring ones who ventured to take the role.

What future, then, for the Eternal People? What future for Judaism in a shrinking, suffering planet, threatened from all sides, especially by war, injustice, biological death?

I don’t know, not being wise enough.

I only know that, in truth, probably only a prophet would be able to answer these questions…

_________________

iZohar II 6b (Shemot). Quoted by Rabbi Hayyim of Volozhyn. The soul of life. Fourth portico: Between God and man: the Torah. Verdier 1986, p.215.

ii Zohar III 35a (Tsav). Quoted by Rabbi Hayyim of Volozhyn. The soul of life. Fourth portico: Between God and man: the Torah. Verdier 1986, p.215.

iiiGershom Scholem. The great currents of Jewish mysticism. Trad. M.-M. Davy. Ed. Payot et Rivages, Paris, 2014, pp.483-484

ivRabbi Hayyim of Volozhyn. The soul of life. Fourth portico: Between God and man: the Torah. Ed. Verdier 1986, p.210.

vIs 8, 11-17

viIs 28.16

viiIs 28, 14-15

viiiIs 28, 7-8

ixLiterally: « Order to order…measure to measure…a little here, a little there ». This can be interpreted as a derogatory imitation of the self-nominated « masters of the Law ».

xIs 28, 9-13

3 réflexions sur “Wisdom or Prophecy?

  1. What separates and distinguishes Tefilla from prayer?

    Bryan Wagner asks a most excellent question concerning how to pray? His question: “It’s interesting if you are a person who is focused on documents explaining wisdom. I subscribe to Gautama’s reflection that we must be a lamp unto ourselves in seeking what’s truthful. I have a question: Why not sit in silence and ask God directly? Why rely on others knowledge to complete the circle?”

    Response made to his direct question:
    When all Israel accepted the Torah revelation at Sinai, by which HaShem directly revealed the first 2 Commandments, Israel – the entire nation – feared if they received any more of this revelation of HaShem that they would all die. The entire nation demanded from Moshe the prophet to ascend Sinai and receive the rest of the commandments. Prophets serve as the primary medium by which HaShem speaks to bnai brit Israel.

    At the time of the golden calf, Israel received and accepted only the first 2 commandments at Sinai. The 2 tablets represent the 2 commandments accepted and received by Israel. Because all Israel assumed that they would soon die, by extension Moshe who ascended Sinai – after 40 days and nights – he too must have died. An inaccurate assumption which the men of Israel made. Therefore the people presented Aaron with a problem: “Moshe is dead, who will teach us the rest of the Torah”?

    Moshe returned, broke the 2 tablets, and once again neither eat or drank for another 40 days. On Yom Kippur\the Day of Atonement/HaShem revealed the Oral Torah logic format which permitted Moshe to interpret 611 commandments as precedents by which to understand the k’vanna of the opening first two commandments revealed at Sinai.

    The sages in the Talmud, they employ the same exact Oral Torah logic format wherein the Sanhedrin Courts ruled thousands upon thousands of judicial legal rulings/halachot. To what does this Sanhedrin judicial process compare? The British Parliament. England unlike the United States and the 1st Commonwealth Republic of Israel in the days of the prophet Yehoshua, England has no Written Constitution. The Written Torah functions as the written Constitution of the Israelite Republic of Tribes.

    The legalism of British Courts differs from that of American Courts. Britain has no Written Constitution. Every law passed by Parliament – these laws define the Constitution of Great Britain. As a consequence … no British Court has the authority to declare a law passed by Parliament as “Un-Constitutional”. The US by contrast has a written Constitution. Therefore American courts can declare laws passed by Congress and the Executive Branch of the Federal Government as “Un-Constitutional”.

    The 5th Book of the Torah – D’varim, goes by a 2nd name. Mishna Torah, the 2nd name of the Book of D’varim. Mishna Torah means ”repeat the din/law”. What does the concept of repetition of the law mean? In a word, the legal term: “legislative review”. The Sanhedrin Federal Courts (6 small Sanhedrin Federal Courts in the 6 cities of refuge), possess the Constitutional power\authority to not only declare a law passed by the government authorities within each and every tribe\State within the larger Republic as “Un-Constitutional” – like as can the American courts. But this legal concept of “legislative review”, learned from the Book of D’varim, means that the Federal Sanhedrin courts possess the Constitutional mandate to rewrite Un-Constitutional laws, such that these rewritten laws comply with the intent of the Framers of the Written Constitution and impose these Sanhedrin Court re-written laws as the laws of the land.

    Private individuals can contemplate upon the Torah … but Governments have the obligation to rule the land and people.

    Bryan Wagner1d ago I understand, but that leaves my question unanswered. Why not speak to God directly?

    mosckerr Who speaks directly unto HaShem, (as opposed to God{s})? Monotheism violates the 2nd Torah commandment at Sinai. Answer: Prophets da’aven directly to HaShem. How do prophets da’aven directly to HaShem? This question definitively proves the Jesus son of Zeus as a counterfeit fraud.

    According to the Yerushalmi Talmud, over 247 “prophets”, occupied their resources, wisdom, and knowledge of speaking directly to HaShem as opposed to the “Father of the Gods”, as Jesus addressed and spoke directly unto Zeus. The prayers of Jesus – they too violated the 2nd Commandment of Sinai. This most basic fundamental distinction the opening Mishna of Gittin, teaches that Jews of g’lut lost the knowledge of how to do mitzvot לשמה\in the Name.

    The primary mussar which all prophets command – how to da’aven directly to HaShem… da’avening takes precedent priority over offering sacrifices. The T’NaCH refers to this House as the house of tefilla and not as the house of sacrifices. None the less, korbanot dedications, they teach a central משל\נמשל definition of blessings. (Oral Torah logic stands upon the יסוד\foundation of making דיוקים\logical inferences). The prophet Ya’acov swore an eternal oath to his father Yitzak, that he would command the eternal chosen Cohen seed of Avraham to bless HaShem directly. Herein defines the definition of da’avening. According to the oath sworn by Avram, HaShem judges the contending Yatzirot within bnai brit Hearts. The Name of HaShem lives within our hearts, and not in Heaven, by the terms of the oaths mutually sworn at the brit between the pieces.

    How to da’aven, a kabbala tradition that predated Avraham da’avening directly to HaShem to open the closed wombs of all the women of the kingdom of Avi-melech. (The king to took Sara for a wife, based upon the assumption that her relationship with Avraham, a brother\sister family connection). Rabbi Yochanon, in the Gemara of ברכות, teaches that to bless HaShem, meaning to “swear” a blessing – as opposed to “say” a praise, like for example saying Tehilem\Psalms – – – a blessing most essentially requires שם ומלכות. Jesus son of Zeus, when asked to teach his disciples how to pray, totally ignorant of this ancient kabbala – known as מעשה בראשית .

    שבאו בניו מבית המשתה ואמרו לו לא קרינו את שמע” (משנה, מסכת ברכות – פרק א, משנה א)

    It happened that came his children/students to a wedding. (When occupied in a mitzva, a person enjoys exemption from doing other mitzvot.) They said to him, we did not (yet) da’aven kre’a shma. (First Mishna of Blessings/ברכות).

    The mitzva of kre’a shma – defines how the Torah understands – love of HaShem. The mitzva of kre’a shma: acceptance of responsibility for the blessings and curses of the Torah revelation of Sinai and Horev. Moshe the prophet commanded a strong mussar, his last Will and Testament, on the last day of his life on this earth. D’varim 30:19 [https://biblehub.com/deuteronomy/30-19.htm].

    Jesus son of Zeus (1) totally ignorant of the kabbala which separates and distinguishes itself from repeating Tehillem\Psalms. Tehillem do not qualify as swearing a Torah blessing because Tehillem lack שם ומלכות. The term “kingship\מלכות” refers to the dedication of tohor middot, such that the “king” fights the wars in the heart between the opposing Yitzirot. The prayer which Jesus son of Zeus taught to his disciples, upon their specific request, had no knowledge of the kabbala commanded and taught by the prophets of Israel, even before Yehoshua caused the nation of Israel to invade and conquer the kingdoms of Canaan. (2) That imaginary man/mythical person, who according to the Gospels amazed Torah scholars touching his Torah knowledge – even as a youth, never learned the two most basic and fundamental kabbalot/traditions (The T’NaCH has the name kabbala) of [1] מעשה בראשית and [2] פרדס.

    The organization of the Jewish Siddur\book of da’avening (tefilla different from non Jewish prayer), spins around the central axis of the kabbala of מעשה בראשית. Jesus son of Zeus had absolutely know knowledge of this ancient kabbala, learned from hundreds of prophets. So much for “fulfilling the words of the prophets”, an empty and totally vain and repeated New Testament boast! A person lives mussar in his life walk before HaShem. A person never “fulfills” mussar in his life walk before HaShem. Neither the sermon on the mount nor the violent attack in the Temple where merchants offered animals for sacrifice for sale, stand upon Torah commandments.

    The Torah commands 3 re’gal’im, comparable to making the Hajj to Mecca. If a person travels to Jerusalem on a regal, (Pesach, Shevuoth, & Sukkot), if his first fruits offerings will become damaged, due to the length of the journey to Jerusalem, the Torah commands an alternative 2nd tithe. That person can convert his first fruits tithes into money and when he makes aliya to Jerusalem, he then uses that money to buy offerings, to dedicate upon the alter on Zion. The Talmud asks a pertinent question: “Whom does the Torah exempt from the obligation to make the re’gel?” Answer: a person who lives outside of the “Old City” walls of Jerusalem.

    Jesus violently condemned merchants in Jerusalem selling animals for sacrifice. His unexpected force, in context compares to what happened to Moshe, when he expressed his anger and frustration against Israel at the stone which he later struck with anger. Moshe’s actions – the Torah – HaShem directly condemned. HaShem directly spoke to Moshe a simple command. That he, (Aaron and Miriam would die, together with the entire cursed generation who believed the slander made by the spies sent to search out the land), in g’lut\exile. The Talmud compares intense expressions of anger, directly to the worship of other Gods – a direct violation of the 2nd Commandment of Sinai.

    The Jesus prayer has no knowledge what distinguishes between “swearing a blessing” from “saying a praise”. As mentioned above, rabbi Yochanon taught the accepted halachic tradition, as taught by the prophets. Swearing a blessing requires שם ומלכות. The New Testament bible never once includes שם\the 1st Commandment Name revealed at Sinai; likewise that forgery has absolutely no knowledge of מלכות\kingship — the dedication as holy to HaShem of middot דאורייתא ודרבנן\tohor attributes from the Torah and rabbis.

    This total and complete ignorance of the revelation of middot revelation of the Oral Torah at Horev – 40 days after the sin of the golden calf – definitively proves that the ancient kabbala known as מעשה בראשית – Jesus son of Zeus had never learned. That imaginary mythical man had absolutely zero knowledge of how the sages organized the Siddur, the Jewish book of da’avening. He lacked basic Torah education which teaches the exact prophetic traditions which define the k’vanna of tefilla — the t’shuva dedication of remembering social interactions made by both the Yatzir HaTov and the Yatzir HaRah.

    This foreign alien non Jewish, wolf dressed in sheep clothing, had no knowledge that tefilla dedicates directly to HaShem “tohor middot”, as derived from prophetic mussar instruction, as learned from T’NaCH primary sources. (In the days of Ezra, the sages sealed the masoret\traditions of the T’NaCH). The dedication of “tohor middot”, a direct kabbala commanded by over 247 prophets! This T’NaCH based kabbala – known as מעשה בראשית – Jesus son of Zeus never learned, and did not know.

    It goes without saying that the Gospels has no education in the kabbala tradition known as פרדס. All the hundreds of rabbis in the Talmud obeyed this kabbala of the Oral Torah revelation of Horev. The chag of Hanukkah dedicates the lights of that 8 branch menorah. Specifically the sacred dedication to only interpreting the Written Torah by means of relying only upon the Oral Torah logic system format, as the eternal t’shuva of Israel for the sin of the golden calf, which HaShem revealed to Moshe on Horev as the most essential and defining character of the revelation of the Torah at Sinai. The sealing of T’NaCH literature and Hanukkah predates the imaginary birth & life of Jesus. That imaginary mythical false messiah had no knowledge of the foundations upon which stands all Yiddishkeit!

    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

  2. A rewrite of the previous post.

    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. The Book of Kings, for example, tells stories how kings introduced foreign worship\avodah zarah/ and incorporated these alien customs, manners, and ways into the cult of Jewish religious practices.

    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, a literal understanding, of my racial slurs. They assume that racist jokes refer to black folk in America rather than — the exposed butt of Haredi Jews in Israel. Something like the missionizers in Tulsa Oklahoma, who did not know how to respond when their target Jew boy for conversion, (as they viewed me), informed them that i considered myself as an atheist praise G-d. Religion, whether practiced by Goyim or Jews, tends toward a balloon like over inflated view of its piety – surely religious piety, only praiseworthy, it never stinks…NOT.

    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 wrappings, as expressed by rhetoric and propaganda. Something like the Fascists of Nazi Germany who simply loved their pomp parades and night time rallies.

    “My Crowd”, they love the trappings of ribbons and bells, but never attempt to explore, much less so, understand the substance and purpose behind the ritual of their religious pageantry. The commentaries on the Halachic codifications, especially the Shulchan Aruch, serve as glaring examples of ghetto scholarship Jews chasing after their tails. 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 segregated 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 comfortable, 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 unto arrogant behavior. 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; how Neturei Karta detests and despises the secular Jewish State. This ‘holier than thou, Torah true Judaism’, it assumes that only these guardians of the Torah, they – and only they – possess a lock and key over their Torah monopoly! 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 all to often express their disdain over secular Jewry – their social inferiors.

    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 “Holier than thou” poison; an arrogant social superiority complex. 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 commentaries written by Reshonim scholars, on the Talmud and T’NaCH, that they fail to lampoon and criticize their crowd of religious g’lut Jewry. Religious Jewry their shit doesn’t also stink? Disputes defines virtually every rabbinic commentary ever written. Yet, despite these bitter disputes, Reshon authorities, especially after the Rambam Civil War, fail to effectively criticize Jewish religious practices as just plain wrong; the failure of rabbinic g’lut Judaism to inspire our People to rebuild Jewish Home Rule in the oath sworn lands! Only the false messiah Sabbatai Zevi inspired my crowd to leave the oppression of g’lut, and aspire to rule the oath sworn lands!

    This fundamental and basic flaw to challenge and criticize the flawed scholarship made by Reshon authorities; specifically the failure of their religious commentaries to arouse the spirit within the hearts of our children to make Aliyah to the oath sworn lands; the barren pilpulism and its inherently flawed ideas touching “scholarship” and education; the tendency to make rabbinic authorities into cults of personalities, like as did chassidus in Easter Europe. These basic mistakes, they aroused within me the willingness to reject and invalidate the authority of the Reshonim commentaries made on the T’NaCH and Talmud. What happened to the priority of prophetic Mussar during the Middle Ages? The ‘Golden Age’ of Spain, had it not 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 … forced me to ask: what Jews light the lights of Chanukah … only for the ritual lights themselves?! Slowly dawned the realization, that something stinks in the state of Denmark. Once openly critical of Reshonim scholarship, that got me into immediate trouble in Yeshiva, I started mocking “black” Haredi Jews by lampooning the niggers of America! It never ceases 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 satire, it denounces the Haredi religions of rabbinic assimilation. Placed my bulls eye mark on the Rambam’s aristotelian logic. Based upon rabbi Waldman’s observations. He praised that style of logic as what distinguishes the Rambam halachic code, from that of the Tur Shulchan Aruch. But Karo’s The Cesef Mishna commentary on the Yad Hachzakah, and commentaries made upon that famous code, they all fail to explain the relationship of halachic precedents, and how they understand the language of the Case\Rule Mishna!

    They all fail to address the prophetic mussar Aggadic relationship, as the breath of רוח הקודש, ie tohor middot, which quickens the k’vanna of halachic ritual observance! Translating abstract ideas into Mishnaic Hebrew fails to understand that translations cannot and do not define the terms which they translate. Something like the word ברית, never once employed anywhere within the Book of the Koran! Covenant – totally fails to define the oath alliance obligations of the word ברית.

    Neither the Koran nor new testament ever once bring the Name revealed @ the first commandment of Sinai. Learning to do and keep commandments לשמה, defines all Torah scholarship! The 13 tohor middot, they function as “pronouns” of the רוח הקודש – Name. The revelation of the Name, does not exist as a word; the sin of the golden calf – Aaron translated the Name unto אלהים, a word.

    Impossible to ‘cut a brit’ without swearing a Torah oath “blowing” the spirit of the Name; as learned from the mitzva of blowing of the Shofar. Miztzvot learn from other mitzvot — like metal sharpens metal. Making affixed connections between mitzvot “precedents”, defines all T’NaCH and Talmudic scholarship. This rule stands totally different and apart from the Reshon priority simplification, that focuses upon the determination of p’shat. Grew to hate the question: ‘What’s the p’shat?’, repeatedly asked by my rabbinic peers.

    Assimilation — the first face of avodah zarah. A direct violation of the 2nd Commandment of Sinai. Two key figures define this avodah zarah. They combine with the Black Death pandemic of the 14th Century: (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 logic @ 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 assimilated Reshonim scholarship likewise crashed the ships of all their religious commentaries – on this reef of T’NaCH common law. Never did any rabbinic lecture address the perils of Jewish assimilation within the walls of the Yeshivas which I attended!

    As a T’NaCH\Talmud researcher, seek to view this Classic Masoret viewed from a completely different perspective than that taken by the “assimilated” Reshonim scholars. Have presented arguments which denounce both king Shlomo’s decision to build the Temple and the Rambam’s halachic codification, as both the definition of ruinous assimilation, and the expression of absolute disaster for all generations of Jewry that came thereafter – worse than even the black death itself.

    My sh’itta of learning offers a new interpretation upon the classic Hebrew concept known as ירידות הדורות. This alien assimilationist theological idea, it promotes an utterly 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? To accomplish this, first requires a back handed validation of its absolute narishkeit.

    Decisions taken by a great leader, they produce, so to speak, a domino effect. Once Shlomo built the Temple, no one thereafter ever challenged that decision as invalid. None of the kings who came after Shlomo, nor the prophets, ever openly mocked or challenged the decision taken by Shlomo to built his grand Temple. The construction of the Temple, it supplanted the Order of priority — to establish a Federal Sanhedrin common law court system. Shlomo’s narishkeit ‘replacement theology’, it 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. Reshonim chased the ghost of messiah with the declaration that the Moshiach would build the 3rd Temple!

    But what if king Shlomo ignored the council of the prophet NaTan, like as did his son – who at Sh’Cem rejected the advise counseled by the elders, who served his father, king Sh’lomo? Because no Jewish authority ever risked to reject the decision taken by king Shlomo, this resulted in all later generations lacking the t’shuvah mental ability\ירידת הדורות/ to return\t’shuvah/ our nation back unto 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 bankrupt our treasury and build ornate and spectacular Temples, like so defines European medieval cultures and customs – Dark Ages. To love HaShem with all our strength, commanded through the kre’a shma, actively entails making wise investments of our limited treasure resources in our family and neighbors success.

    The same equally holds true with how the Rambam halachic code redefined the concept of halachah. All generations thereafter, they lacked the spiritual stones to do t’shuvah. Following the burning of the Talmud in Paris, rabbinic Judaism never challenged the flawed premise of learning, which the Rambam code had 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 defined Case\Rule Mishna. Prophetic mussar, it too became just a back water eddy. Aggaditah turned itself, so to speak, into a ‘black slave’; just a poor nigga pariah ‘boy’! It became fit for only quaint woman’s learning; T’NaCH transmuted, much like the Xtian leavened wafer and a cup of wine ritual, into a glorified history book! Herein encapsulates my back handed validation of ירידות הדורות.

    Rabbis in Yeshiva quite often skipped over the Aggadic portions within the Talmud, rabbinic instruction make it their focus priority to emphasize the Rambam perversion of Talmudic halachah! These Rosh Yeshiva rabbis, they themselves do not grasp that the Sha’s Bavli has a warp\weft Halachah/Aggaditah Loom-like fabric faith. Yeshiva students became oblivious to the spirit of prophetic mussar – how it breathes life – unto the halachic forms of ritual observances. These new generations of students they have eyes only focused upon the halachic ritual whistles and bells. What mussar rebuke lays beneath the surface of the shiny ritualized halachic tinsel, does not concern, nor interest them in the least. Study of the k’vanna of T’NaCH common law compares to the Yeshiva education on the k’vanna of the Siddur. The Baali T’shuvah Yeshivot in Jerusalem, at the height of the t’shuvah fad, they cranked out massed produced Frumkeit Yidden; all uniformly dressed up in their holier than thou religious uniforms and black hats.

    None of these new religious t’shuvah converts, understood the need to restore the Written Torah as the Constitution of the Republic of States within Israel. None of the rabbinic instructors understood the pressing priority need to reestablish the Federal Great and Small Sanhedrins (6 Cities of Refuge), and restore the authority of the Sanhedrin Federal Courts to conduct ‘legislative review’ of all laws passed by the Knesset. Just as living Man has both flesh and spirit so too law requires both substance and form. Prophetic Mussar defines the spirit of all Torah external klippot laws. Instead, rabbis harp the preach that Jews in Israel live in g’lut because the Moshiach has yet to build the 3rd Temple!

    Frumkeit does not, in point of fact – prosper, when sex trade markets and white slave prostitution rings thrive in Tel Aviv. To cause the Jewish state to stand fully Independent requires forcing Capital Crimes criminals guilty of sexual hedonism and\or mafia economic debauchery domination of markets, which often results in murder, to not only stand trial – but to impose either g’lut or one of the four death sentences upon them. Plastic police should not focus their energies upon imposing fines through traffic tickets. Only court judges, not plastic police, have the authority to punish transgressions through fines.

    T’shuvah requires that the Jewish State rejects the Western prison system. Justice cannot and does not compensate for damages, by housing criminals within expensive prisons for extended periods of time. Justice rejects the huge expenses associated with Appellate courts, made famous in the broken American legal system, together with its exorbitantly expensive prison bureaucracies. Better to restrict justice to local conditions, and impose public humiliation and court ordered whipping posts, to punish criminal behavior. Justice rejects the public incarceration of criminals with other criminals – for extended periods of time. Permitting these people the לוקסוס\luxury/ to better learn the secrets of their tumah enterprises.

    J’aime

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