Rabbi Aaron Bergman’s Simchat Torah message 2022/5783

A last day of Sukkot, a seven-day festival ending with an eight day. Finishing and beginning again of Torah reading

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2 thoughts on “Rabbi Aaron Bergman’s Simchat Torah message 2022/5783

  1. Jewish avoda zarah during the Middle Ages

    The distinction between the Book of Commandments, published by the earliest Reshonim scholars to how modern scholarship understands Torah precedents, which establish Torah Common Law. The Books of Torah commandments made by Jewish scholars after Rav Ashi and Rav Ravina sealed the Talmud, beginning with a code published by Rabbi Saadia Gaon, and further developed by the B’hag and followed by the Rambam’s code of the commandments impacted and shaped lesser rabbinic authorities something like a ירידות הדורות “domino effect”.

    Rabbi Saadia Gaon organized his theory of commandments something like the concentric cone made by water going down a tub drain. His theory prioritized the 10 commandments as the Av commandments. All other Torah commandments function as toldot/off spring\ commandments to the 10 commandments of Sinai.

    The difficulty with this legal theory, the Talmud teaches that Israel in hysteria and panic following the revelation of the opening first two revelation Commandments at Sinai, that our forefathers thereafter, in fear of their lives, demanded from Moshe that he make aliya upon Sinai and receive the rest of the Torah.

    Another apparent flaw in this early Gaonic commandment Biblical codification, the failure to identify T’NaCH prophesy “Commandments” as mussar. Mussar, by definition does not exist as some ossified or petrified fossils, turned unto stone box thinking or pigeon-holed classifications. The Written Torah like the Talmud exists, at least to some Talmudic and Reshonim opinions argue that both exist as highly edited texts. A dispute within the Talmud itself, concerning the authorship of the concluding verses of the Book of דברים\משנה תורה. It appears to me that Rabbi Yechuda Ha’Nasi favours the opinion that Moshe did not write the Book of דברים, but rather taught this Book baal peh/orally to Israel. That Rabbi Yechuda Ha’Nasi based his common law codification, the Mishneh, upon the Oral Torah משנה תורה Book דברים.

    The later assimilated Books of Commandments codifications, published in the early Middle Ages, they all fundamentally erred. Their failure to grasp, that all T’NaCH prophets command mussar. That the vision of T’NaCH prophesy applies equally, across the board, to all generations of Israel. The division of the Talmud into two main branches: Halacha & Aggadita supports this thesis. That the sages both Tannaim and Amoraim viewed the T’NaCH prophets as teachers of mussar aggadita. Rather than physical historical predictions of future events, as the New Testament claims.

    The rabbis of the early Middle Ages, like as do all g’lut generations of exiled Jewish refugee populations, who to the present-day dwell among foreign cultures and customs. That all generations of g’lut Jewry, by definition, struggle with foreign assimilation. Specifically, the assimilation wherein Goyim scholars view the T’NaCH Books as historical history rather than aggadic mussar. The New Testament promotes the narrative of a physical virgin birth Jesus, as opposed to an imaginary man mussar about a messiah.

    The church views as utter heresy the idea that the Jesus gospel stories, restricted to only tell a glorified tale of a mystic mythical, fictional character. Such a possibility shatters the church ethical containment force, established early on, based upon their classic Creeds, Doctrines, and Dogmatism.

    The early assimilated rabbinic authorities, influenced by how the church organized its ethical containment force religion, the power exerted by these foreign influences, they equally persuaded the Reshonim rabbis to write their rigid books of statute law Torah commandments. This statute law perversion divided the תרי”ג Commandments into a positive/negative statute code of Torah commandments.

    All the later Reshon Books of Commandments, such as the ספר החינוך or how the Smag, a pro-Rambam Baali Tosafot scholar who attempted to organize Talmudic halachot around the order of the Rambam’s book of commandments. Both latter examples, highly influenced by the Rambam’s sefer ha’mitzvot, they failed to consider how aggadita interprets the T’NaCH as mussar. This tremendous error aroused the late 19th Century mussar movement lead by rabbi Israel Salanter. Most essentially that mussar serves as the common denominator which connects the Torah commandments together with all the Books of the NaCH prophets! That mussar likewise merges together with the narrative stories of Talmudic aggadah and later Midrashic sources of scholarship as a unified whole mussar instruction. That mussar simply does not compare to a rigid shaped ice-cube tray, as expressed through Roman statute law.

    This channeling of the Torah into rigid religious frames of reference, it appears to me, introduced: comparable to the error made by king Shlomo, and his decision to build a catholic like cathedral Temple. This gross error, it ignored the direct mussar by which the prophet Natan instructed king David not to build a house of Cedar. Shlomo, none the less chose to build the Temple rather than establish Federal Sanhedrin lateral common law courts across the States/Tribes of the Republic; the basis by which to rule the Republic through judicial justice as the Temple commanded by king David. This decision triggered a ירידות הדורות domino effect, as seen by Ezra’s efforts to build a Temple, based upon the visions of Ezekiel.

    Both this and that, they triggered a tremendous error, a ירידת הדורות upon the following generations, and most especially upon g’lut Jewry. The codification of the Torah into frozen brittle commandments effectively collapsed the vision of משנה תורה common law precedents! The latter makes a fundamental distinction between Torah precedents and Torah Common Law. All the commentaries made upon the classic halachic codifications learn by statute law rather than common law which learns the halachot of the Gemara as precedents to understand the k’vanna of a given Mishna.

    The writings of the New Testament apostle Paul, its impact compares to the meteor that struck the Earth and caused the dinosaurs total extinction! Paul, as a self declared agent of God, he preached to the Goyim – the freedom of Goyim from under “the Law”. Paul qualifies as an anarchist revolutionary. His religious rhetoric propaganda conveniently failed to validate the day and night distinction which separates Jewish Common Law from Roman Statute Law! All the later commentaries, as just previously mentioned above, written upon the halachic Reshon codifications, these assimilated rabbis, they too failed to make this distinct about absolutely fundamental separation between shabbat and chol … common law from statute law.

    The early Middle Ages Books of Torah commandments prioritizes Commandments over Torah Oral Torah Book of דברים precedents. Therein they assimilate to the error viewpoint which perverts Torah commandments into Statute Laws. Based upon the assumption that Torah Commandments stand upon their own legs, totally independent from Oral Torah common law. This error fails to learn Oral Torah legal precedents, created with a purpose to compare Oral Torah Book of דברים middot precedent to Written Torah sugiot, based upon shared פרדס middot – as taught through the kabbalah of Rabbi Akiva, with the intention to learn prophetic mussar interpretations of the k’vanna of legal Common Law halachot!

    Assimilation to Goyim cultures and customs, Jewish rabbinic authorities erred and perverted the Torah into a Plato/Aristotle logic & statute law avoda zarah; a direct violation of the 2nd Sinai commandment. The Rambam, for example, failed to discern that monotheism violates the 2nd Sinai Commandment. He erroneously thought that praying to Allah did not violate the 1st Sinai commandment! As such his avoda zarah error duplicated Aaron’s translation of the Name of HaShem unto אלהים – the sin of the Golden Calf.

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