Our feelings and thoughts when looking at 17 Tammuz, 5782

We look at the observance of Three Weeks,(Hebrew Bein Hametzarim,- Between the Straits) which commemorates the days between the first breaching of the walls of Jerusalem in 586 bce by Babylonian troops under Nebuchadrezzar to the subsequent destruction of the First Temple of Jerusalem.

Tzom Tammuz for Hebrew Year 5782 occurs at dawn on .

A small-town New England rabbi who move to Pittsburgh via Long Island, has

the extraordinarily timely question before us

… what is the story we tell about Israel? {The Hope that Overcomes Fear – Shelaḥ Lekha 5782}

Now the governing coalition fell apart and there

the likelihood is that the next round will yield a right-wing government, and perhaps the return of Bibi as PM, despite his ongoing corruption trial. {The Hope that Overcomes Fear – Shelaḥ Lekha 5782}

In a land that should be able to provide good leaders, we can see that there is a shortage in good leadership. Many look for the leadership that should attend to our needs and our safety but can not find it, because it is absent. In a way, we are left at the foot of the mountain, not seeing ‘our leader’ guiding us through the darkness of these times.

In a certain way, tonight we shall mourn the breaching of Jerusalem’s walls and the other tragic events that occurred on this day 17 Tammuz, 5782.

The first fact not only grieved the Elohim, but still seems incomprehensible to us today, how a people could so turn its back on Him who had freed them from bondage. Forty days after the Giving of the Torah on Sivan 6. Upon descending Mount Sinai and witnessing Israel’s worship of the Golden Calf, Moses smashed the Tablets inscribed with the Ten Commandments that he was carrying down from the mountain.

We also remember 423 BCE when the daily sacrificial offerings (Korban Tamid) in the Holy Temple were discontinued, three weeks before the Babylonians’ destruction of the First Temple.

Now having the beginning of Bein ha-Metzarim or The Three Weeks (“Between the Straits” period of mourning which culminates on the 9th of Av, when the Holy Temple was set aflame.

The way the People of God acted in the early times, plus the destruction of the Holy Temple and the dispersion of the Jewish people, make our hearts ‘bleed’.

It is a time to think seriously about our attitude, checking if we are not impatient like those people in the desert, who could not wait long enough to see Moses coming down the mountain again. How many people we do not find around us who also have made themselves today false gods, just because they do not see God’s Hand directly acting for them?

We mourn the breaching of Jerusalem’s walls and the other tragic events that occurred on this day, but also look at the difficulties the State of Israel has to face these days, and how in that country too many no longer pay attention to God’s rules and do not treat their neighbour as the Adonai would like them to be treated.

The coming three weeks are not exactly going to be a time of exaltation, but a time when various pleasurable activities shall be limited or proscribed. Though somewhat there shall be a smile in our heart, the Three Weeks being a time of increased giving of charity and Torah study (in keeping with the verse (Isaiah 1:27),

“Zion shall be redeemed by law, and her returnees by charity”),

Particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple we shall take to our heart.

The Summer brings also sunshine into our hearts, especially when we can find some more time now, to study the Torah, not just for the sake of reading it.

The Jewish sage Rabbi Meir (“the Enlightener”), or the Miracle Worker, would say:

Whoever studies Torah for Torah‘s sake alone, merits many things; not only that, but [the creation of] the entire world is worthwhile for him alone.

He is called friend, beloved, lover of G‑d, lover of humanity, rejoicer of G‑d, rejoicer of humanity.

The Torah enclothes him with humility and awe; makes him fit to be righteous, pious, correct and faithful; distances him from sin and brings him close to merit. From him, people enjoy counsel and wisdom, understanding and power, as is stated (Proverbs 8:14):

“Mine are counsel and wisdom, I am understanding, mine is power.”

Taking more time to let the word come into our hearts, we shall give it the opportunity to feed us richly. To that extent, like water from an inexhaustible source, it will enrich and inspire us. For every word that is inscribed in that Great Book of books is there to nourish us with wisdom and understanding.

In the holiday time, we perhaps have more time to spend on our own, having nobody influencing with wrong ideas. Just having special private time to be there with those Sacred Words of God, this with the knowledge that it is by the Elohim Hashem Jehovah that we can find all the necessary knowledge and the great mystery of godliness. In this period for our own, not having to go to work, we can make work of our Torah study and comfort our hearts with the blessings that come unto us by the richness of God’s Words.

Let us therefore, this coming three weeks of holiday, be lifted by our study of Torah, when we bread it

with salt you shall eat, water in small measure you shall drink, and upon the ground you shall sleep; live a life of deprivation and toil in Torah.

If so you do,

“fortunate are you, and good is to you” (Psalms 128:2):

fortunate are you in this world, and it is good to you in the World To Come.

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Preceding

An other tool bringing words for understanding and wisdom

The True Translation

Today in Jewish History: Nachmanides’ Disputation (1263)

 

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Additional reading

  1. Bible
  2. Word of God
  3. Today’s thought “When looking for wisdom” (December 21)
  4. Today’s thought “Not by man but With God is the sum total of all wisdom and of all power” (December 10)
  5. Today’s thought “Great the mystery of godliness” (November 21)
  6. Today’s thought “Comfort your hearts and establish them” (May 20)
  7. Preparation for unity
  8. Tired of waiting

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Related

  1. Mourning During The Three Weeks
  2. Building, Planting and Shopping During The Nine Days
  3. Meat and Wine during the Nine Days
  4. A time to mourn
  5. Music, before Tisha BeAb
  6. The Worst Trade Deal Ever Made
  7. The Whole Story of the Golden Calf Incident
  8. Aaron Makes the Golden Calf, Exodus 32:1-35
  9. The Golden Calf and Comfort Zones
  10. Israel and the Complaining Heart
  11. Better Than Moses
  12. Sunday Morning 2/13: Unit 5, Session 3: The People Worshiped a Golden Calf
  13. Knowing to Trust
  14. Impatience and the Golden Calf: Exodus 32, this week’s Torah Reading
  15. Rav Avigdor Miller on Dancing Around The Golden Calf
  16. Golden Calf… the short and the long of it
  17. Shabbat Ki Tisa: False Gods and Fear
  18. DayBreaks for 2/24/22 – Builders (and Worshippers) of Golden Calves
  19. Living for the Lord
  20. God’s glory and the golden calf
  21. The Eighth Day of What? – 5782 Shemini Aliyah by Aliyah
  22. Lent: Discerning the Golden Calves
  23. Our golden calf
  24. The Golden Calf of Complacency
  25. The Golden Calf – Exodus 32
  26. Our help
  27. An Off Topic Post For You To Enjoy: A Ten Commandments’ Tale
  28. Ersatz : “For the Love of Gold”
  29. Ben Shapiro is profoundly wrong in his prostitute relationship with Capitalism, and the worshipping of the Golden Calf. This is the common axis around he spins together with his pal, the Prager one- man-Institute.

One thought on “Our feelings and thoughts when looking at 17 Tammuz, 5782

  1. An introduction to the 6th פרק of Parshat אמור.
    An Introduction.

    What defines the concept of justice? Injustice, oppression, slander, rape, slavery and of course murder – these expressions of “tumah” middot, (these evil spirits) they live within the hearts of all mankind. What drives people, that causes them to enjoy inflicting pain upon others? Justice seeks to repair the ripped social fabric of the human “citizen-alliance”, damaged or destroyed through the expression of these tumah evil spirits within us. Which possess a long historical power to cause death and mayhem in society.

    The Torah opens with the extreme case of murder, as told in the aggadic story of Cain and Abel. The issue at stake – how best to respond to such human crimes against ourselves. The Torah concept of justice rejects the idea as reactionary which elevates the guilty murderer, and makes that criminal the central focus of the societal disaster. Guilt through the heinous crime committed, demands a permanent removal of that predator from membership in that society.

    The decision made by that predatory animal whereby criminals view citizens of society, as nothing other than an inferior species of hunted prey. This human predator, like refugees expelled to a foreign country, has little or no rights, after a court of law rules a guilty verdict. Rights apply strictly and only to citizens. For example, the United States, illegal aliens do not stand under the Constitutional umbrella, offered by the Bill of Rights only to citizens of that country.

    Horrific crimes of passion, following a court ruling of guilt, the convicted predator loses any and all partnership with that larger society/nation. Torah justice commands the quick and immediate public removal of these human predators from society. Hence the Torah commands the death penalty to publicly accomplish this obligation. Why does the Torah, as opposed to Goyim justice systems, reject the notion that throwing a man in jail for 20 years or more years?

    The issue of Torah justice prioritizes the need to repair the ripped social fabric of society consequent as a result when citizens of the land commit crimes which damage the oath brit alliance by which the house of Israel shares an essential trust with one another. A practical example: societies whose citizens do not feel fear, concerning the need to lock their homes and cars day and night. Obviously this oath brit alliance cannot occur if theft and violent crimes happen on a day by day basis. A hostile environment imposes harsh risks upon members of society. Especially when the press reports such crimes daily. Therefore Torah justice commands for the quick removal of tumah human predators from tohor society.

    The Torah rejects housing these dangerous predators, as if murderers compare to dangerous animals jailed within the confines of a Zoo. Rather the Torah commands the necessity to make a public rejection of such rabid predatory criminals. The Torah employs examples such as false prophets, or persons who entice their community to worship avodah zarah. It commands public condemnation and execution of these mal-adjusted former members of society. Justice most essentially strives to repair the rips of the torn and frayed social fabric; that the surviving family members related to the predator, and the surviving family members of the victim(s), can give mutual מחילה to one another.

    Yosef, for example, failed to give מחילה to his brothers. This “injustice” serves as a strong Torah mussar which teaches the consequences of Yosef’s refusal to give his brothers – this most essential and required מחילה – Israel, as a consequence, became Egyptian slaves. The idea of oppression and degradation defines the Torah concept of g’lut as a chief central theme which defines the Torah curse.

    Starting with the expulsion of Adam from the Garden, Noach’s survival in the Ark, and the oath sworn to Avram, that his future as yet unborn generations, would descend unto exile in a foreign land. These aggadic mussar stories all instruct the Torah concept of justice which makes an eternal focus upon the surviving family members … their absolute need to give מחילה to one another, as the key: holy of holies – k’vanna of the absolute TOP first order of priority need requirement for justice among and between our people, when social conflicts erupt among ourselves.

    Restated, justice forever strives to repair rips in the social fabric of society that occur on a daily basis. Only in this way: just compensation for damages inflicted – quickly – before the scars of traumatic crimes become an incurable mental psychosis, which establishes itself as a permanent impairment of social relationship interactions. Children raised in an environment of parental violence, later often continue this pattern of family persecutions.

    Soldiers who return home after experiencing the horrors of war often – years later – following the initial trauma experiences – develop mental illnesses which alter their ability to function within society in the manner comparable to how they did before that war trauma changed their perceptions of reality.

    The Talmud addresses makkat mardut\rabbinic lashes, a judicial penalty in matters of less severe damages which too tear the social fabric; makkat mardut, a complex and debated subject within the pages of the Talmud and commentaries. But the key point of Torah judicial law: justice primarily addresses the damage inflicted upon the larger social fabric; it seeks to cause society as a whole to fear the consequences of committing predatory crimes against the oath brit alliance community.

    Goyim conceptions of justice by contrast, express themselves primarily restricted to reactions against criminal behavior. The Torah rejects this conception of justice as fundamentally and utterly false. Torah justice does not, first and foremost primarily concern itself with the guilty criminal as does Goyim justice. A human does not transform into a predator of prey species in a day. Human predators do not change from human beings, a peaceful healthy part of society, to – so to speak – werewolves on the night of a full moon. The transformation depicted in the horror story Dr. Jekyll and Mr. Hyde, merely requires moments before the transformation from human to monster happens.

    But grasshoppers do not transform themselves into locust swarms without pressing and exact environmental conditions. The causes which transform persons into serial killers or mass murderers, probably similar emotional traumas persons who commit violent acts of rape or even lesser crimes of theft and the destruction of property of others probably also experience to some degree or another. The sages refer to these incredibly powerful yet unstable emotions (ecstatic insanity) by the general term: Yatzir Ha’Rah. The hunger, need, desire for sex, serves as but one, all to real example, of the long term effects of these and other exceptionally powerful emotions which surge through the veins of all human beings.

    Mental health issues all across the spectrum, from autism to head injuries or psychological trauma etc, exceptionally complex issues for outsiders to perceive and understand. Family physical abuse, usually inflicted months or even years before damaged individuals suddenly attacks society as its prey. Harsh environmental conditions promote an atmosphere which permits the arousal of the Yatzir Ha’Rah, within the heart. Tumah spirits breathe a power which inspires human social development that perverts its former natural course. Something similar to a mutation in DNA genetics, or events which causes a man to mature homosexual tendencies.

    Obviously, people cope with these tumah spirits – some better than others. Justice seeks to communicate the abhorrence and absolute disdain by which society detests and abhors these predatory behavior choices, this “rut heat” within all of us, whereby people make evil destiny decisions. On any given day, for example, some unknown force causes a hermit-like grasshopper to switch and become a locust swarm.

    Therefore the subject of justice: the Torah, assigns itself with the primary task to prevent the descent of society unto the entropy of chaos, anarchy, revolution or civil war. The 2nd law of Thermodynamics: Commonly known as the Law of increased entropy. The classic example – the crystalline structure of ice, as it melts. Structured order slowly changes to chaos and anarchy: defined crystal organization changes to a big mess dripping from the table to the clean floor. Therefore the Torah commandment of justice affixes lateral courtroom justices together with police enforcement as the יסוד upon which stands all Torah commandments, and משנה תורה common law halacha, to obey and do לשמה all Torah law.

    The 6th פרק of אמור contains two סוגיות: כג: ט – יד, and כג: טו – כב. Each סוגיה learns the משנה תורה independently from the other, based upon the Talmudic opinion that in the opening 4 Books of the Written Torah אין סמוכים, meaning the rule of learning adjacent or neighbor סוגיות only applicable to the Book of דברים.

    This opening סוגיה addresses the עמר first fruits dedication which sanctifies the Name of HaShem on Chag Shevuoth. Counting the Omer, the 49 day count between P’sach and Shevuoth, the struggle to remove avodah zarah, previously defined as oppression and injustice from within the midst of our lives. חמץ teaches the נמשל remembrance of the bitter oppression which define both Par’o and European governments in both instances of g’lut. The mourning period of counting the Omer compares to the precedent of the 9 days leading up to Tisha B’Av.

    Personally, at least for myself alone, the fast of Tisha B’Av does not consider or weigh the destruction of either Temple. It seems to me that king Shlomo set of a ירידות הדורות domino effect when he failed to heed the mussar which the prophet Natan commanded king David – the negative commandment not to build any ‘house of cedar’.

    The comparison made between Shlomo and Rehav’am, based upon how the Talmud in tractates Shabbat and Baba Kama learn Av/toldoth relationships, in conjunction with a דיוק made upon the Book of מלכים, which teaches that Shlomo at the end of his life worshipped avodah zarah. The דיוק stands upon the precedents which compares the death of the first born son of Bat Sheva to mamzerim – forbidden to join Israeli society even unto the 10th generation! That both this and that equates with avodah zarah, the Av Capital Crime judged by Sanhedrin lateral common law courtrooms.

    The mussar which Natan the prophet instructed the House of David, that the plague of Civil War would rain down upon all generations of David’s seed. King Shlomo’s avodah zarah precipitated the Civil War which defined all the kings of both Yechuda and Israel thereafter. Just as did all the kings of Israel in their turn, followed Yarov’am’s calves in a ירידות הדורות domino effect Av/toldoth disaster, which stands upon the precedent, the eternal conflict that divides the House of Yaacov from the House of Esau.

    Therefore the mourning on the 9th of Av learns based upon the Yom Kippur precedent. Atonement means that my and all later generations thereafter reverse the ירידות הדורות avodah zarah curse unto an עליית הדורות t’shuvah/blessing. Changing the 9th of Av fast from a day of mourning unto a Chag of rejoicing. Therefore, personally, for myself alone, the mitzvah of counting the Omer defines the separation between t’shuvah mourning for loss from t’shuvah that inspires both myself and all future born generations to make the pursuit of justice the k’vanna of keeping shabbat: not doing acts of m’lachah. M’lachah defined not as labor but rather injustice, learned from the precedent of cruel Egyptian slavery. Separating judicial lateral common law courtroom justice from the oppression and judicial corruption/m’lachah\ practiced by all Goyim vertical courtroom justice systems throughout the annals of human history.

    Let’s Learn.

    A distant משנה תורה precedent: ה: יא – טו. The negative commandment not to swear false oaths, adjacent to the סוגיה of keeping shabbot – לא תעשה כל מלאכה. Avodat HaShem do not commit actions of oppression. Which includes not plowing a field with a muzzled animal nor using an ox yoked together with an ass. A very distant precedent: ז:א – יא. Shabbot compares to the 7 cursed nations who behaved toward the common man in the style of Par’o. The negative commandment not to assimilate and duplicate their cruel oppression and injustice. The dedication holy to HaShem to cause the lateral common law legal system to rule the land with justice separates the chosen Cohen nation from the Goyim with equality: the negative Torah commandment not to worship foreign alien Gods.

    האל הנאמן, שמר הברית, והחסד לאהביו. ולשמרי מצותיו לאלף דור.

    H’El the faithful, Guardian of the brit, gracious to family. Guardians of the commandments to a thousand generations. The dedication, most holy to HaShem, to rule through righteous courtroom justice. Herein defines the k’vanna of:

    ושמרת את המצוה ואת החקים

    ואת המשפטים אשר אנכי מצוך היום לעשותם.

    All branches of Torah commandments from the obvious to utterly profound – concealed in their hidden depths – they all branch off from the trunk of the Tree of Life – justice.

    A complex precedent: יא: כט – יב: יט. The blessing and curse pronounced upon הר גרזים ועיבל – justice the tohor – or – tumah “justice“within the oath sworn lands. As m’lachah refers to injustice, so too avodah zarah bowing down to foreign Gods.

    לא תעשון ככל אשר אנחנו עשים פה היום, איש כל הישר בעיניו

    Do not permit State interests to determine the scales of justice as did the 7 cursed nations. The Capital of our nation, so to speak, dedicates the Government to rule the land with just lateral common law Sanhedrin courts, comparable to the House of Aaron who dedicates korbanot upon the altar. The Torah prioritizes and elevates justice as the head. And lowers the rank/status of sacrifices to tail grade – non commandments which HaShem never commanded the House of Israel to offer religious barbecues dedicated unto heaven.

    Just rule of the land – never a religious belief system, nor Ego driven theology. No such creatures as “true believers”. The אלהים who judges a court case by way of a lateral common law court, if this אלהים holds any pre-existing prejudice, this tumah directly compares to the assimilated Jew, who bows down and worships foreign Gods, cultures and customs. All the diverse classes of Israel merit fair lateral courtroom justice, where the court officials do not receive any salary from the State. The Torah specifically refers to the Tribe of Levi who inherits this burden of education, to plant the seeds of justice, fair compensation for damages suffered, within the hearts of the Jewish people.

    An exact precise משנה תורה precedent: יד: א – כא. The chosen Cohen nation set completely and totally apart from the Goyim who never accepted the revelation of the Torah @ Sinai @ Horev. The dietary laws which distinguish tohor from trief animals, serve as a significant dedication of the Moshiach nation dedicated holy to HaShem as the brit Cohen people. This פרק closes by separating the Ger Toshav\Bnai Noach/ from the refugee Canaani. The two grades of Goyim who temporarily reside within the borders of the Jewish state.

    The Gere toshav enjoys legal protections before the courts. The Courts have a Torah obligation to protect their dignity and fairly compensate them if an Israel damages their persons or property. Not so the stateless refugee Canaani. This despised stateless refugee/illegal alien\ enjoys no rights before any Court of law within the Jewish Republic. They, like the refugee Jews within Europe, must negotiate some charter of rights and protections accorded to them for a limited duration. The German kingdoms, for example, imposed crushing taxation without representation upon Jewish refugee populations. Stateless refugee populations have no legal rights or protections.

    A distant precedent: טז: א – ח. Still the חמץ of P’sach casts a huge shadow. Simply because legally stateless refugee populations enjoy no legal rights. Israel should be loath to treat these unfortunate refugees like the barbarian Goyim of Europe treated Jewish refugee populations. The Shoah like the remembrance of Pesach casts a huge shadow upon the Jewish psyche. The prioritization of justice within our lands means that while stateless refugees enjoy no legal protections, meaning we have the רשות to deprive them of judicial compensation for damages suffered. This רשות compares to women placing tefillen. חלילה that Jewish males publicly humiliate liberal Judaism; g’lut Jewry who live abroad, who seek to worship at the Wall, and observe independent religious traditions, contrary to Orthodox norms. Justice takes Prime priority over religious personal beliefs. The latter compare to justices who accept bribes – a Torah abomination, a toldah of the Av tumah avodah zarah.

    The Torah does not mandate to any separate group the right to tell other people, who practice a minority opinion, which they hold as acceptable, how this minority group should believe in God(s). The stench of the Spanish Inquisition forever burns within the nostrils of the Jewish people. Nonetheless, these peculiar Jewish foreign tourists of Israeli society, have absolutely no mandate to proselytize – anymore than do Xtian or Muslim avodah zarah believers. If Reform women who demand to place tefillin and read from the Sefer Torah, this רשות mitzah requires respect accorded to these Jewish tourists, who visit from g’lut. Based upon the mercy that g’lut Jewry have lost the wisdom to do mitzvot לשמה.

    Another distant precedent: יז: ח – כ. All Torah faith revolves around righteous courtroom justice. Fear of heaven, respecting the Good Name of the Courts. A Capital Crime to publicly denounce the justices of the courts based upon לשון הרע או מוציא שם רע. This Capital Crime learns from the precedent negative commandment, not to curse the leaders of our People. Capital Crimes judgements learn from infectious diseases. If the public views רשעים behaving brazenly and without shame, such disgraceful tumah manners … if no strong mussar, court decreed correction quickly follows, the arrogance of these רשעים – might infect the public to assume that such tumah, so to speak, ‘public prostitution’ – Israeli society condones and supports.

    If the behavior of g’lut Jewry, like Women of the Wall – liberal assimilated Jews, should their outrageous behavior arouses fierce public indignation, then the Courts must rule on the merits of these cases. The justices who cannot remove tumah prejudicial beliefs from within their hearts, have a Torah obligation to remove themselves from judgment. A Jew cannot keep shabbot and embrace injustice through corrupt courtroom rulings. Both this and that qualify as a Capital Crime חילול השם ציבורי, they both destroy the reputation and good name of the Courts or the Government and also private individuals.

    King Shlomo, violated the negative commandment and enriched his government at the expense of the public forced to pay high taxation for his Big Government and frivolous, vain building projects. He inherited a stable government and caused his son to inherit public rage consequent to their resentment of king Shlomo’s heavy handed rule. The public lost respect for the House of David. A person works a lifetime to build a solid reputation, but foolish behavior can destroy that reputation in an instant. King Shlomo’s kingdom split into two hostile warring kingdoms which never healed that breach of public trust. Hence building a good reputation defines the k’vanna of fear of heaven.

    A distant precedent: כג: כב – כד: ט. My grandfather taught me a man’s word – his bond. If a man despises his word, ‘Bad Pa’ compares it to a reed, which when leaned upon suddenly snaps, and thereafter pierces the side of the victim who trusted in the integrity of that cane. General Washington placed his trust in Benedict Arnold. Respecting the property of one’s neighbors – a high Torah priority – how much more so the dignity of a mans’ wife.

    Another distant precedent: כו: יב – יט. A tohor middah, developing a generous eye toward the less well off among our people. Charity saves from death. A man can neither love HaShem or his neighbor brit allies without continually dedicating the walk of justice before HaShem. All beliefs and theologies about the Gods, as empty and worthless as a reed cane which suddenly snaps and pierces the side, bringing death as a result.

    A complex precedent: כז: ט – כח: יד. When studying the blessings Moshe blessed the Tribes. A person should compare the blessing to any given tribe with who stood on which mountain to bless and curse. The mussar commanded by Moshe serves as the basis, by which all other NaCH prophetic mussar stands.

    The kabbalah of יחזקאל and his prophetic mussar. An exact precise precedent: ד: יג – ה: ז. The vision of assimilation. Our people, we despise the cultural inheritance of our Torah and the kashrut which it mandates. Another exact precise precedent of mussar: יח: א – כו. The vision of justice pursued by the righteous. Such a person does not permit the seduction of the Yatzir Ha’rah to turn his heart and worship avodah zarah. The man who pursues Ego based belief systems, by contrast chases after avodah zarah like stud teenagers who brag about the number of women whom they have successfully notched upon their belts. The solemn oath sworn by such assimilated children, not worth the belts that hold up their pants.

    Herein concludes the learning touching Chag Shevuoth and the dedication of counting the Omer first fruits dedications holy to HaShem. The middah of חנון always prioritizes justice above religion. HaShem never commanded Israel to Egotize their religious beliefs. May HaShem heal our people from this infectious deadly disease.

    The 2nd סוגיה of this פרק continues with the mussar of the Omer first fruits dedication. An exact precise precedent: יא: יג – כה. The 2nd paragraph of the kre’a shma acceptance of the yoke of Heaven, rests upon the k’vanna which judges the mettle of both heart and soul to pursue justice. The barbarian societies of Europe preached love and God, but they revelled, stole tremendous pleasure, in their evil eye slander, theft, oppression, and murder. No court of Europe ever forced the crooked church to stand before the Bar and answer for their war crimes. The anger of HaShem, Europeans have forever destroyed the reputation of their God. They have neither fear of Heaven nor shame. Following the Shoah, never again shall Europe impose their ‘Final Solution’ or any other Two State Solution upon Israel.

    A slightly distant precedent: יב: כ – כח. The negative commandment which prohibits eating living blood. This negative commandment likewise instructs a משל\נמשל mussar. Literally living blood refers to blood fit to throw upon the altar. But the דיוק made upon blood, more essentially commands not to oppress our people like Par’o did Israel in Egypt. Just rule in our land compares to our people choosing Jerusalem as our seat of government from love and respect.
    A precise exact precedent: יד: כב – כט. Korbanot serves as the משל to the נמשל of court established justice.

    A exact kabbalah precedent from יחזקאל, ז:א – כז. The vision of g’lut, consequent to the abomination of injustice i.e. avodah zarah. Chag Shevuot does Israel commit to walk the walk of justice with our brit people yes or no? Goyim never accepted the Torah @ Sinai @ Horev because they pursue oppression and injustice like teenage children chase young morally uneducated girls. If the strong lord themselves over the poor and weak. The vision of g’lut: HaShem causes total military defeat to befall our nation and our enemies cast out our remnant populations and oppress and crush us like as did the strong among our people stomp upon the heads of widows orphans and destitute when we had the merit to either rule the land with justice Yes or No. The scales of blessing or curse, National Independence or stateless despised refugee depends upon our acceptance of the Torah @ Sinai @ Horev Yes or No.

    Herein concludes the 6th פרק of אמור wherein we da’aven that HaShem heals our self inflicted wounds of Ego driven self interests above our oath – to rule the land with righteous lateral common law courtroom justice.

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