Sól na języku, pył na powiekach
Nazywano mnie Chrona, choć to nie było moje prawdziwe imię. Prawdziwe imiona wiedźm czasu giną w szumie, jaki pozostawia po sobie przeszłość. Mieszkałam w Domu poza Chwilą, stojącym na granicy mgły, gdzie przyszłość skrapla się jak rosa na pajęczynie, a przeszłość twardnieje w bryłki bursztynu.
Moja magia nie była wołaniem ognia ani zaklinaniem wiatru. Była sztuką uważności. Widziałam, jak czas:
- Skrzy się w oczach dziecka, które po raz pierwszy widzi śnieg – to chwila czysta, gęsta jak miód, rozciągająca się w nieskończoność.
- Ciemnieje i krzepnie w sercu zranionym zdradą – tworząc czarny, ciężki kryształ, który wciąż rani od wewnątrz.
- Płynie leniwie jak miód w letnie popołudnie, gdy jesteś z ukochaną osobą i nie chcecie, by to się kiedykolwiek skończyło.
- Pęka jak błyskawica w chwili tragedii, rozdzierając twoje życie na „przed” i „po”.
Ludzie przychodzili do mnie nie po to, by cofnąć czas – to jest zakazana sztuka, która pozostawia blizny na rzeczywistości. Przychodzili, by go zrozumieć.
Pewnego dnia przyszedł do mnie młodzieniec o imieniu Kael. Jego czas wewnętrzny był poplątany i poszarpany. Jego przyszłość była zamglona od lęku,
a przeszłość –
pełna niewypowiedzianych słów
i bolesnych wspomnień, które niczym kolce wbijały się w jego teraźniejszość. Jego chwile obecne były przezroczyste i ulotne, jakby nie istniały.
– Pomóż mi – poprosił. – Czas ucieka,
a ja stoję w miejscu. Nie czuję życia.
Uczyniłam więc to, co dla wiedźmy czasu najtrudniejsze i najprostsze zarazem. Nie cofnęłam go do przeszłości. Nie otworzyłam bramy do przyszłości. Zamiast tego…
zatrzymałam go w Teraz.
Zaprowadziłam go do Ogodu Czasu, gdzie:
- Kwiaty Przyszłości pączkowały w mgle, delikatne i niepewne.
- Drzewa Teraźniejszości stały mocno, a ich liście szeleściły opowieściami chwili.
- Korzenie Przeszłości sięgały głęboko, czerpiąc zarówno wodę, jak i gorycz z ziemi.
Kazalam mu położyć dłoń na pniu starego dębu Teraźniejszości.
– Nie szukaj odpowiedzi w przyszłości – szepnęłam. – Nie grzeb w przeszłości. Poczuj pień pod dłonią. Usłysz szum liści. Oddychaj.
To była najprostsza i najpotężniejsza magia: świadoma obecność.
Kael zaczął płakać. Po raz pierwszy od lat poczuł, że jest. Że jego życie nie toczy się gdzieś pomiędzy tym, co było, a tym, co będzie, ale tu i teraz, w tym oddechu, w tym biciu serca, w tej chwili.
Nie uleczyłam jego ran. Nie odnalazłam jego zaginionej przyszłości.
Dałam mu tylko sól teraźniejszości na język i pył tej jednej, jedynej chwili na powieki.
Odszedł odmieniony. Czas znów dla niego płynął, ale już go nie przytłaczał.
Stał się rzeką, w której mógł pływać, a nie powodzią, która go topiła.
A ja zostałam w moim Domu poza Chwilą, nadal tkając i rozplatając nici ludzkich losów.
Wiedząc, że największą magią nie jest władza nad czasem, ale znajdowanie wieczności w pojedynczej chwili i odwagą, by w niej w pełni zamieszkać.
Bo czas nie jest wrogiem. Jest rzeką,
a my – zarówno zwykli śmiertelnicy,
jak i wiedźmy – jesteśmy zarówno nurtem, jak i rybą w nim pływającą.
I tylko od nas zależy, czy będziemy walczyć z prądem, czy popłyniemy z nim, wreszcie świadomi, że każdy zakręt, każda wirująca struga, to część naszej własnej, niepowtarzalnej opowieści.
„Salz auf der Zunge, Staub auf den Lidern“
Man nannte mich Chrona, obwohl das nicht mein wahrer Name war. Die wahren Namen von Zeithexen vergehen im Rauschen, das die Vergangenheit hinterlässt. Ich wohnte im Haus jenseits des Augenblicks, das an der Grenze des Nebels stand, wo die Zukunft sich wie Tau auf einem Spinnennetz verdichtete und die Vergangenheit zu Bernsteinbrocken erstarrte.
Meine Magie war weder der Ruf des Feuers noch das Beschwören des Windes. Sie war die Kunst der Achtsamkeit. Ich sah, wie die Zeit:
– In den Augen eines Kindes funkelt, das zum ersten Mal Schnee sieht – ein reiner, honigdicker Moment, der sich in die Unendlichkeit dehnt.·
–Sich in einem durch Verrat verletzten Herzen verdunkelt und verhärtet – und einen schwarzen, schweren Kristall bildet, der von innen weiter verletzt.
–Träge wie Honig an einem Sommernachmittag fließt, wenn Du mit der geliebten Person zusammen bist und nicht willst, dass es je endet.
– Wie ein Blitz in der Stunde der Tragödie zerbricht und dein Leben in ein „Vorher“ und ein „Nachher“ zerreißt.
Die Menschen kamen zu mir nicht, um die Zeit zurückzudrehen – das ist verbotene Kunst, die die Realität mit Narben zeichnet. Sie kamen, um sie zu verstehen.
Eines Tages kam ein Jüngling namens Kael zu mir. Seine innere Zeit war verworren und zerrissen. Seine Zukunft war von Angst vernebelt, und die Vergangenheit – voller unausgesprochener Worte und schmerzhafter Erinnerungen, die wie Dornen in seine Gegenwart stachen. Seine gegenwärtigen Momente waren durchsichtig und flüchtig, als existierten sie nicht.
„Hilf mir“, bat er. „Die Zeit entflieht, und ich stehe still. Ich spüre kein Leben.“
Ich tat also das, was für eine Zeithexe zugleich das Schwierigste und das Einfachste ist. Ich drehte ihn nicht in die Vergangenheit zurück. Ich öffnete kein Tor in die Zukunft. Stattdessen… hielt ich ihn im Jetzt an.
Ich führte ihn in den Garten der Zeit, wo:
- Die Blumen der Zukunft im Nebel knospten, zart und unsicher.·
- Die Bäume der Gegenwart fest standen und ihre Blätter mit Geschichten des Augenblicks raschelten.·
- Die Wurzeln der Vergangenheit tief reichten und sowohl Wasser als auch Bitterkeit aus der Erde zogen.
Ich hieß ihn, die Hand auf den Stamm einer alten Eiche der Gegenwart zu legen.
„Suche keine Antworten in der Zukunft“, flüsterte ich. „Wühle nicht in der Vergangenheit. Spüre den Stamm unter der Hand. Höre das Rauschen der Blätter. Atme.“
Das war die einfachste und mächtigste Magie: bewusste Präsenz.
Kael begann zu weinen. Zum ersten Mal seit Jahren spürte Er, dass Er ist. Dass sein Leben sich nicht irgendwo zwischen dem, was war, und dem, was sein wird, abspielte, sondern hier und jetzt, in diesem Atemzug, in diesem Herzschlag, in diesem Moment.
Ich heilte seine Wunden nicht. Ich fand seine verlorene Zukunft nicht wieder. Ich gab ihm nur das Salz der Gegenwart auf die Zunge und den Staub dieses einen, einzigen Moments auf die Lider.
Er ging verändert fort. Die Zeit floss wieder für ihn, doch sie überwältigte ihn nicht mehr. Sie wurde zu einem Fluss, in dem er schwimmen konnte, nicht zu einer Flut, die ihn ertränkte.
Und ich blieb in meinem Haus jenseits des Augenblicks, webte und löste weiter die Fäden menschlicher Schicksale. Wissend, dass die größte Magie nicht die Macht über die Zeit ist, sondern das Finden der Ewigkeit in einem einzigen Moment und der Mut, darin voll und ganz zu wohnen.
Denn die Zeit ist kein Feind. Sie ist ein Fluss, und wir – sowohl gewöhnliche Sterbliche als auch Hexen – sind zugleich der Strom und der Fisch, der darin schwimmt. Und es liegt nur an uns, ob wir gegen den Strom kämpfen oder mit ihm schwimmen, endlich bewusst, dass jede Biegung, jeder wirbelnde Strudel Teil unserer eigenen, einzigartigen Geschichte ist.
Z marzeń i snów 
Why does the blessing of Shabbat repeatedly refer to “מלאכתך” both in the evening & morning קידוש blessing which distinguishes between shabbat from chol?
מלאכתך closer to the word מלאך rather than עבודה which refers to “work” מלאכתך. Therefore the idea of the mitzva of shabbat to cease to create life rather than “work”. Granted that a man needs to work, from the sweat of his brow in order to live, as the Torah refers to Adam after HaShem expelled Adam from the Garden of Eden. Therefore the mitzva of shabbat, a person does this ‘time oriented mitzva’ (which requires k’vanna) Jews who keep shabbat, they develop the conscious k’vanna not to create מלאכים\life, like as did Yaacov who sent a מלאך to his brother Esau who came to meet him surrounded with an Army lead by 400 Officers, according to Targum Uziel, in order to kill Yaacov and his entire family.
The Torah states that Esau greeted Yaacov with a kiss. But Rashi teaches that he wanted to bite his brother’s neck. Akin to Bil’aam who intended to curse Israel but HaShem sent a מלאך and Bil’aam blessed Israel to the horror of the king of Moav. Swearing a Torah oath requires שם ומלכות dedications of the שם השם blown from the Yatzir Ha’Tov within the heart, as opposed to blow air from the lungs when pronouncing words framed from the lips, tongue, and teeth. The mitzva of shabbat absolutely requires that bnai brit Israel make this fundamental discernment which separates k’vanna from empty rote ritualism. The spiritual concept that Torah oaths can create life as in מלאכים tohor spirits achieved through the dedication of מלכות, a term that makes a רמז to מלאכה. Specifically a person can dedicate tohor Spirits revealed first to Moshe at Horev following the sin of the Golden Calf: ‘אל רחום וחנון וכו. Hence the time oriented mitzva of Shabbat reveals the holy dedication of פרדס thirteen Oral Torah middot.
Therefore, the substance crux of shabbat observance distinguishes between cessation of the creation of life rather than the false focus of not doing work. HaShem informed g’lut Adam that he must work to live. Prioritizing shabbat as not doing work misses the point of Shabbat observance which separates the holiness of LIFE over the g’lut need for working in order to live. A key but subtle distinction that avoda zara religion totally miss all together. Life prioritized over g’lut “work”, defines the k’vanna of shabbat observance throughout the generations.
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Cześć mosckerr 🙂
Dziękuję za tak inspirujące i głębokie wyjaśnienie znaczenia micwy szabatu. Choć moja wiara chrześcijańska ma inne podejście do świętości i dnia odpoczynku, doceniam tę piękną refleksję nad duchowym wymiarem czasu i powstrzymaniem się od pracy jako aktu świętości. Podobnie w mojej wierze odpoczynek i poświęcenie czasu Bogu są ważne, chociaż rozumiemy to nieco inaczej. Twoje słowa przypominają mi, jak ważna jest intencja i duchowe nastawienie w codziennym życiu religijnym.
Pozdrawiam 🙂
Magiczna Lu
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The Journalism of Mad-Cow Maddow
Maddow’s legacy stands not as a triumph of inquiry but as a cautionary precedent: how media institutions, once guardians of accountability, can mutate into instruments of false prophet belief systems.
Rise (2016–2018): coverage drives ratings and expectations. During the height of the Russia-Gate narrative, Rachel Maddow’s MSNBC platform became the secular pulpit of the anti-Trump resistance. Her show transformed investigative speculation into moral ritual, with viewers tuning in not for evidence but for confirmation. Her detailed monologues and confident prophetic tone projected inevitability: that proof of Trump-Russia collusion was near at hand. Ratings soared; expectation became belief.
Fall (2019): Mueller Report’s anticlimax and erosion of trust. The release of the Mueller Report, which found no prosecutable collusion, exposed the gulf between Maddow’s narrative and the evidentiary record. Her defense of unelected intelligence officials—many later discredited or internally rebuked—compromised her claim to journalistic independence. When Mueller testified before Congress, that anticlimax destroyed her credibility covenant with her audience; it exposed her as being a witch rather than a prophet. Investigative journalism corrupted into partisan sermonizing: a loss of prophetic Good-Name legitimacy.
Aftermath (2020–present): rebranded as general political commentator. In the years following, Maddow repositioned herself as a scaled-down general political commentator, widening subject matter but retaining the same partisan lens, limited to the field of Russian hostility to America. Her overt support for Democratic candidates—Hillary Clinton in 2016, Joe Biden in 2020—cemented her within the ideological establishment she once claimed to honestly interrogate. Her reactionary alignment blurred journalism with advocacy and reduced MSNBC’s role to that of an echo chamber reinforcing moral ‚burn the witch’ – certainty rather than testing factual claims. Her „journalistic” style closely resembles the racism expressed through Nathaniel Hawthorne’s „The Scarlet Letter” which attempted to turn Donald Trump into Hester Prynne.
Her reporting style, “narrative-first” rather than “evidence-first,” parallels classic yellow journalism—sensational framing driven by political passion. The BBC’s later manipulation of Trump’s January 6th remarks exemplifies the same moral decay: editorial splicing presented partisan drama in place of judicial record. Rachel Maddow’s transformation from investigator to partisan commentator marks a structural decline in American journalism itself. In the covenantal sense, she violated the brit emunah between reporter and public—truth exchanged for loyalty to faction. The newsroom, once a tribunal of evidence, became a pulpit of ideology.
Her defense of unelected intelligence officials who later faced credibility crises has permanently compromised her claim to journalistic independence. MSNBC functions as a secular pulpit, and Maddow’s audience compares to congregants seeking moral confirmation rather than factual inquiry. Her journalist reputation collapsed after the Mueller testimony before Congress, as exposure of her false-prophet witchcraft legitimacy. Maddow’s “narrative-first” reporting slavishly obeys yellow journalism; comparable to the recent BBC slander against Trump on Jan 6th 2020 Nancy Pelosi scandal, where the BBC spliced two different Trump speeches which corrupted Trumps viewpoint to what later became known as the Jan 6th Democrat slander made against Trump. Where the BBC publicly declared Trump’s guilt for his an attempted coup. A Joseph Goebbels-like propaganda lead by Nancy Pelosi, and other disgraced politicians and key Federal bureaucrats.
The Russia-Gate scandal, its scandalous allegations of collusion between the Trump campaign and Russian interference in the 2016 election, significantly affected various media figures, including Rachel Maddow. It duplicated the Biden laptop denial made by 51 FBI Officials in the 2020 election cycle. During the peak of the Russia-Gate investigation, Maddow’s show on MSNBC gained immense viewership, becoming one of the most-watched programs in cable news. Her extensive coverage set high expectations among viewers for groundbreaking revelations related to the investigation.
Some critics argue that Maddow repeatedly presented speculative narratives as definitive conclusions; leading to claims of overstating evidence against Trump. Right-wing commentators and supporters of Trump have continuously criticized Maddow, accusing her of pushing a partisan agenda and failing to deliver on the explosive claims she sometimes hinted at; no different than from California Congress persons: Adam Schiff, Nadler, and Waters. While many viewers praised her detailed investigative approach, others felt betrayed when some aspects of the investigation, particularly regarding collusion, did not lead to the anticipated criminal charges against Trump or his associates. The Biden lawfare attempts to arrest Trump extended to his supporters like the former Mayor of New York, prior to the 2024 elections. This disgrace in American politics compares to the Charlie Kirk political assassination and to the two attempted assassinations of Donald Trump prior to the election.
Skeptics question Maddow’s credibility, especially as the Mueller Report concluded without definitive evidence of collusion; Maddow had promised the expectation that it would result in a forced Trump Nixon-like resignation from Office. Post-Russia-Gate, her show has dramatically reduced her public face; but has expanded to cover broader topics, positioning her as a damaged goods, yet resilient commentator, in the landscape of political partisan journalism.
Rachel Maddow’s rabid support for Democratic candidates, particularly Hillary Clinton in the 2016 election and Joe Biden in 2020, has directly impacted her reputation across the board. Maddow’s vocal support for Clinton and Biden led many to concluder her as nothing other than a partisan commentator – witch. Critics argue that her support reinforces echo chamber effects, where viewers continuously restricts repeated propaganda story lines, which the Liberal Media then continuously harps upon like a scratched repeating scratched phonograph record that resemble the talking points made by parrots.
Support for candidates like Clinton and Biden has fueled criticism from conservative commentators, who claim she lacks objectivity and promotes liberal Democratic & homosexual agendas. Maddow’s complete lack of neutrality, impacts her broader audience base. Even her supporters argue that she focuses too heavily on partisanship rather than objective analysis. This critique places her together with discredited Late Night Comedy Show and the View programs.
Her vocal support for the corrupt bureaucratic heads of the FBI, CIA, and NSA intelligence has permanently tar & feathered her homosexual reputation. She promotes a Democratic super-liberated agenda, rather than providing unbiased reporting. Her strong alignment with Democratic candidates detracts from the journalistic integrity. Maddow’s witchcraft compares to that of discredited programs like late-night comedy and The View. These platforms share a tendency to blur the lines between journalism and entertainment.
The LGBTQ+ under Biden’s Administration directly corrupted the Armed Forces. The slander made against right wing opposition very much resembles to how witches cursed their victims. The Liberal MSM produced propaganda no different than that produced by Nazi Germany; clearly with another intent but propaganda sought to destroy the enemy none the less.
Rachel Maddow’s MSNBC program became the flagship voice of the anti-Trump movement. Her nightly monologues framed investigation as moral drama; audiences came to expect definitive proof of collusion between the Trump campaign and Russia. Her reliance on anonymous intelligence sources and on agencies later criticized for internal bias now defines her reputation as a journalist.
During the Biden administration, federal institutions—including the armed forces—increasingly influenced by social and ideological agendas. Policies intended to promote diversity and inclusion shifted focus from a priority for military readiness and merit, towards an He/She\It sexual confusion which directly impacted both privacy in bathrooms to men engaging in women’s sports. The resulting internal tension raised harsh questions about command discipline which the military requires, and the dignity of the sexes not invaded by the other in locker-rooms.
This moral corruption described above has a a parallel transformation in major media networks. Outlets that once emphasized investigative independence now often frame political conflict as moral drama, presenting ideological narratives as settled truth. Rachel Maddow’s MSNBC program exemplified this pattern: her use of anonymous intelligence sources and dependence on agencies later criticized for bias left her work vulnerable to charges of partisanship. The larger concern is that the American press, like state institutions, risks becoming a vehicle for political validation rather than civic accountability.
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Cześć mosckerr 🙂
Przykład Rachel Maddow pokazuje, że media mogą czasem zatracić się w narracjach politycznych, które bardziej podsycają emocje niż prezentują fakty. To ważne przypomnienie, by zawsze podchodzić do informacji krytycznie i sprawdzać różne źródła. Nie oznacza to jednak, że wszystkie media kłamią — są też dziennikarze i redakcje starające się trzymać rzetelności i uczciwości. Dlatego zamiast całkowicie odrzucać media, warto rozwijać własną zdolność do oceny informacji i filtrować je świadomie.
Pozdrawiam 😊
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משנה תורה — קידושין סוגיה א
Sugya integrity represents the נפש יסודי מלאכתך wherein bnai brit Jews dedicate positive mitzvot and halachot unto קום ועשה – זימן גרמא מצוות דאורייתא המלאכים החיים — תמיד מעשה בראשית — בצלום אלהים זימן גרמא מלאכים נברא. A radical Torah spirituality that no pervert statute halachic code ever even once communicated. Comparable to the cold hard fact that the Goyim bible and koran av tuma avoda zarah never once bring the שם השם לשמה. Hence these course “Protocols of the Elders of Zionism” counterfeit fraud religions view Angels as some God sent messenger rather than a bnei brit messenger through which Israel dominates our World; av tuma avoda zarah alway oblivious to tohor vs. tuma middot spirits. The former quickens the Yatzir Ha’Tov whereas the latter breaths death into the Yatzir Ha’Raw within the heart.
The creation of מלאכים through Torah sworn oath time oriented Av commandments, the genius how to control and dominate the Created World. Healing disease in medicine, technological advancements in science etc., all the result of tohor oath sworn time oriented Av commandments which create מלאכים יש מאין, like the chosen Cohen people תמיד מעשה בראשית נברא יש מאין.
The av tuma haters of Israel, easily discernable: they seek power over justice; view Jews as a Race rather than the spiritual consequences of oath sworn time oriented Av commandments; T’NaCH as history rather than spirituality which instructs equally applicable to all generations – prophetic mussar. These av tuma religious frauds view reality based upon a static rather than interpreted through dynamic ever-changing subtle always changing perspectives.
The genius of Talmudic sugya integrity, it permits a down stream scholar who respects sugya integrity to made logical deductions, something akin to a thesis statement term paper English 101: Thesis Statement ~~ specific details which nail down the general clause made by the Thesis Statement ~~ Re-stated Thesis Statement shaped and influenced by the 3 or more specific details contained within the body of the paragraph. The Order of this type of writing discipline resembles sonnets of poetry literature.
Sonnets often explore universal themes, such as “love”, “nature”, “time”, or “morality”. William Shakespeare known to have written 154 sonnets. John Milton’s sonnets, quite often weighed political or spiritual themes. A Gemara sugya, this author suggests compares to a sonnet that has 14 lines of poetry. Obviously sugya integrity – not a sonnet.
Walt Whitman’s “Leaves of Grass” and a 14-line sonnet exemplify the rich diversity of poetry, but they differ significantly in form, structure, and thematic focus. The latter type of poetry explores ‘free verse’ that has no specific line length or meter. It resembles a collage of poems. Whitman celebrates himself, together with his expansive view of democracy and nature which reflect the vivid nature of late 19th Century American life-styles. Radically different from the Utilitarian writings of Jeremy Bentham or John Stuart Mill.
Eras radically changed the style of literature expressed. Late 18th – mid-19th Century Romanticism to 1830s – 1860s Transcendentalism to mid-19th Century Realism to late 19th Century Naturalism etc. This same trend separates the Yerushalmi Talmud from the Bavli Talmud like day different from night. None the less, the fact that the sugya of Gemara fixed, it becomes ideal to study this common law Jewish literature by means of making deductive syllogism specific comparison with the opening vs. closing communications of a sugya.
This establishes a “sh’itta” or line of reasoning, akin to the opening and closing statement made by a thesis statement paragraph. The body of any Gemara sugya raises points or issues which by logical deductive syllogism reason must fall somewhere along the line which connects the opening thesis statement with the closing re-statement of the same thesis statement proven as valid based upon the evidence of the details contained within the body of the paragraph.
Talmudic study follows this כלל: First Order then Speed. The common law specifics within a Gemara sugya follow the middot established by both rabbis Yishmael and Yossi HaGalili two sets of logical middot which permit the down stream generations the skills required to compare Case/Din to similar Case/Din different halacha rulings. Interpreting poetry in like fashion requires scholars to compare poetry with other poetry. This comparison permits scholars to separate and order literature into separate writing styles as mentioned above.
G’lut Yeshiva institutions of learning slavishly learn only the simple פשט of Jewish classic literature. No effort does g’lut religious rabbis, strive to discern between authors who wrote common law halachic commentaries from authors who wrote statute law halachic commentaries. Despite the simple fact that judicial common law courtroom authority establishes the Law of the country of Israel; having the Constitutional Torah mandate of ‘Legislative Review’ over Knesset Parliamentary statue laws. Day and night, shabbat from chol — judicial common law different from statute law religious ritual observances. Worlds separate Judicial common law which strives to rule the homeland through just restitution of damages inflicted, from observing Torah and halachot – טיפש פשט simply as religious ritual observances; an enslaved g’lut enchained mentality – Torah curse. Its easier to leave the slavery of Egypt than to free oneself from the crushed Human self-esteem dignity of living as enslaved oppressed servants – for millennia.
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כן דרכה היא מסתירה מעשיה, ואומרת כי לא פעלה און.”
.אבן עזרא על משלי ל:כ–.כן דרך אשה מנאפת – היא דוגמת דרך הנחש על הצור, שאין אדם יודע דרכו This reactionary interpretation of משלי מוסר perhaps reflects the groveling self esteem of an oppressed slave, despite his wearing the crown of a king. King Shlomo worshipped avoda zara consequent to all his many foreign wives – a direct Torah לא תעשה. Hence it appears that this p’suk, more applicable to Shlomo than to women in general. מה אמרה תורה (דברים כב) כי יקח איש אשה. ולא כתב כי תקח אשה לאיש. מפני שדרכו של איש לחזר על אשה, ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה. מי חוזר על מי? בעל אבידה מחזר על אבידתו
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Men and women equally have the Torah obligation to remember the oaths sworn by the Avot through which time oriented Torah commandments create the chosen Cohen people in all generations. Yom Kippur HaShem defined the mitzva of t’shuva after Moshe reminded to remember the oaths sworn to the Avot wherein the Torah cuts an eternal brit faith alliance.
Granted our Gemara addresses the specific subject of קידושין, but utterly essential to remember that these specified mitzvot exist within the כלל of oath brit Av time oriented commandments. The פרט serves to define the כלל like as do specifics raised in the body of a thesis statement paragraph serve as concrete examples which contain and give actual meaning to the intent of the thesis statement made at the opening and closing of the paragraph.
A person has to always keep his eye upon the prize. Time oriented Torah commandments expressed through the specifics of positive and negative תולדות secondary commandments. In like manner the Gemara contains and employs all manner of halachot. But these halachot serve as precedents whereby the down stream generations can re-interpret\משנה תורה/ the original language of the Mishna viewed from a different perspective.
The tuma Yatzir within our hearts continuously seeks to worship the stars as Gods in their own existence! Hence the statute law codes made halachot from the Gemara into religious ritual observances in their own right. Later the commentaries written by the Reshonim placed upon a pedestal and worshipped. The rabbis preach the טיפש פשט parrot brained nonsense of ירידות הדורות but so conveniently ignore when the כסף משנה repudiates the הלכות גדולות.
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משנה תורה — קידושין סוגיה א
Sugya integrity represents the נפש יסודי מלאכתך wherein bnai brit Jews dedicate positive mitzvot and halachot unto קום ועשה – זימן גרמא מצוות דאורייתא המלאכים החיים — תמיד מעשה בראשית — בצלום אלהים זימן גרמא מלאכים נברא. A radical Torah spirituality that no pervert statute halachic code ever even once communicated. Comparable to the cold hard fact that the Goyim bible and koran av tuma avoda zarah never once bring the שם השם לשמה. Hence these course “Protocols of the Elders of Zionism” counterfeit fraud religions view Angels as some God sent messenger rather than a bnei brit messenger through which Israel dominates our World; av tuma avoda zarah alway oblivious to tohor vs. tuma middot spirits. The former quickens the Yatzir Ha’Tov whereas the latter breaths death into the Yatzir Ha’Raw within the heart.
The creation of מלאכים through Torah sworn oath time oriented Av commandments, the genius how to control and dominate the Created World. Healing disease in medicine, technological advancements in science etc., all the result of tohor oath sworn time oriented Av commandments which create מלאכים יש מאין, like the chosen Cohen people תמיד מעשה בראשית נברא יש מאין.
The av tuma haters of Israel, easily discernable: they seek power over justice; view Jews as a Race rather than the spiritual consequences of oath sworn time oriented Av commandments; T’NaCH as history rather than spirituality which instructs equally applicable to all generations – prophetic mussar. These av tuma religious frauds view reality based upon a static rather than interpreted through dynamic ever-changing subtle always changing perspectives.
The genius of Talmudic sugya integrity, it permits a down stream scholar who respects sugya integrity to made logical deductions, something akin to a thesis statement term paper English 101: Thesis Statement ~~ specific details which nail down the general clause made by the Thesis Statement ~~ Re-stated Thesis Statement shaped and influenced by the 3 or more specific details contained within the body of the paragraph. The Order of this type of writing discipline resembles sonnets of poetry literature.
Sonnets often explore universal themes, such as “love”, “nature”, “time”, or “morality”. William Shakespeare known to have written 154 sonnets. John Milton’s sonnets, quite often weighed political or spiritual themes. A Gemara sugya, this author suggests compares to a sonnet that has 14 lines of poetry. Obviously sugya integrity – not a sonnet.
Walt Whitman’s “Leaves of Grass” and a 14-line sonnet exemplify the rich diversity of poetry, but they differ significantly in form, structure, and thematic focus. The latter type of poetry explores ‘free verse’ that has no specific line length or meter. It resembles a collage of poems. Whitman celebrates himself, together with his expansive view of democracy and nature which reflect the vivid nature of late 19th Century American life-styles. Radically different from the Utilitarian writings of Jeremy Bentham or John Stuart Mill.
Eras radically changed the style of literature expressed. Late 18th – mid-19th Century Romanticism to 1830s – 1860s Transcendentalism to mid-19th Century Realism to late 19th Century Naturalism etc. This same trend separates the Yerushalmi Talmud from the Bavli Talmud like day different from night. None the less, the fact that the sugya of Gemara fixed, it becomes ideal to study this common law Jewish literature by means of making deductive syllogism specific comparison with the opening vs. closing communications of a sugya.
This establishes a “sh’itta” or line of reasoning, akin to the opening and closing statement made by a thesis statement paragraph. The body of any Gemara sugya raises points or issues which by logical deductive syllogism reason must fall somewhere along the line which connects the opening thesis statement with the closing re-statement of the same thesis statement proven as valid based upon the evidence of the details contained within the body of the paragraph.
Talmudic study follows this כלל: First Order then Speed. The common law specifics within a Gemara sugya follow the middot established by both rabbis Yishmael and Yossi HaGalili two sets of logical middot which permit the down stream generations the skills required to compare Case/Din to similar Case/Din different halacha rulings. Interpreting poetry in like fashion requires scholars to compare poetry with other poetry. This comparison permits scholars to separate and order literature into separate writing styles as mentioned above.
G’lut Yeshiva institutions of learning slavishly learn only the simple פשט of Jewish classic literature. No effort does g’lut religious rabbis, strive to discern between authors who wrote common law halachic commentaries from authors who wrote statute law halachic commentaries. Despite the simple fact that judicial common law courtroom authority establishes the Law of the country of Israel; having the Constitutional Torah mandate of ‘Legislative Review’ over Knesset Parliamentary statue laws. Day and night, shabbat from chol — judicial common law different from statute law religious ritual observances. Worlds separate Judicial common law which strives to rule the homeland through just restitution of damages inflicted, from observing Torah and halachot – טיפש פשט simply as religious ritual observances; an enslaved g’lut enchained mentality – Torah curse. Its easier to leave the slavery of Egypt than to free oneself from the crushed Human self-esteem dignity of living as enslaved oppressed servants – for millennia.
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כן דרכה היא מסתירה מעשיה, ואומרת כי לא פעלה און.”
.אבן עזרא על משלי ל:כ–.כן דרך אשה מנאפת – היא דוגמת דרך הנחש על הצור, שאין אדם יודע דרכו This reactionary interpretation of משלי מוסר perhaps reflects the groveling self esteem of an oppressed slave, despite his wearing the crown of a king. King Shlomo worshipped avoda zara consequent to all his many foreign wives – a direct Torah לא תעשה. Hence it appears that this p’suk, more applicable to Shlomo than to women in general. מה אמרה תורה (דברים כב) כי יקח איש אשה. ולא כתב כי תקח אשה לאיש. מפני שדרכו של איש לחזר על אשה, ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה. מי חוזר על מי? בעל אבידה מחזר על אבידתו
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Men and women equally have the Torah obligation to remember the oaths sworn by the Avot through which time oriented Torah commandments create the chosen Cohen people in all generations. Yom Kippur HaShem defined the mitzva of t’shuva after Moshe reminded to remember the oaths sworn to the Avot wherein the Torah cuts an eternal brit faith alliance.
Granted our Gemara addresses the specific subject of קידושין, but utterly essential to remember that these specified mitzvot exist within the כלל of oath brit Av time oriented commandments. The פרט serves to define the כלל like as do specifics raised in the body of a thesis statement paragraph serve as concrete examples which contain and give actual meaning to the intent of the thesis statement made at the opening and closing of the paragraph.
A person has to always keep his eye upon the prize. Time oriented Torah commandments expressed through the specifics of positive and negative תולדות secondary commandments. In like manner the Gemara contains and employs all manner of halachot. But these halachot serve as precedents whereby the down stream generations can re-interpret\משנה תורה/ the original language of the Mishna viewed from a different perspective.
The tuma Yatzir within our hearts continuously seeks to worship the stars as Gods in their own existence! Hence the statute law codes made halachot from the Gemara into religious ritual observances in their own right. Later the commentaries written by the Reshonim placed upon a pedestal and worshipped. The rabbis preach the טיפש פשט parrot brained nonsense of ירידות הדורות but so conveniently ignore when the כסף משנה repudiates the הלכות גדולות.
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Cześć mosckerr 🙂
Zgadzam się, że znacznie trudniej uwolnić się od duchowej i wewnętrznej niewoli niż od fizycznej. Stłumiona godność i poczucie własnej wartości przez wieki potrafią więzić bardziej niż kajdany. To pytanie o wolność w rozumieniu mistycznym i historycznym jest niezwykle aktualne.
A skoro poruszamy temat relacji i duchowego życia, ciekawi mnie: ile żon miał Adam według tradycji? I jak ta liczba wpływa na rozumienie relacji człowieka z kobietą we wczesnych mitach i halachie?
Pozdrawiam 🙂
Magiczna Lu
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Oral Torah does not read the Torah as a historical account, but rather as mussar which instructs Torah rebukes. Aggada in the Talmud and similar stories in the later Midrashim teach concerning Chava and Lilith. These two „wives” of Adam produced the opposing Yatzir Ha’Tov — Yatzir Ha’Rah inclinations within the heart. Hence the Torah incorrectly spells heart as having two letter ב – as in לבב, like as found in the tefilah known as kre’a shma. These opposing Yatzirot the story of Yaacov and Esau in the womb of Rivka – instructs a repetition of the same identical mussar.
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Słyszałam również, że w mistyczno-legendarnej tradycji żydowskiej występuje idea trzech żon Adama:
Lilith jako pierwsza, zbuntowana żona; Chawa – Ewa, znana z biblijnej Księgi Rodzaju; oraz
Naama, postać pojawiająca się w bardziej rozbudowanych midraszach. Jest to jednak element tradycji mistycznej i aggadycznej, a nie dosłowna informacja z Tory.
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Must admit my surprise to your awareness of נעמה, which means pleasant. Mentioned in Genesis 4:22 as the wife of Lamech and mother of Tubal-Cain. Midrashic literature often expands on the narratives found in the Hebrew T’NaCH, offering deeper insights and embellishments to these stories.
The idea that נעמה, viewed as a symbolic figure in Midrashic traditions means that her character often serves specific thematic or moral purposes in the narratives, rather than being presented with extensive details about her life and background. This allows midrashic literature to draw on her as a vehicle for teachings, lessons, or explorations of human nature and relationships.
As such this fits with the interpretation that views the Creation story of Adam and Eve as prophetic mussar stories rather than actual history. Naama’s introduction helps explore the nuances of creation and the human experience, contributing to discussions about mortality and redemption. Specifically the story of נעמה by Midrash, mussar examines Biblical themes, deeper reflections on human nature and Human relationships which reflect the oath brit relationship between Man rather than some theological nonsense which attempts to describe the Gods in Heaven. The latter defines Av tuma avoda zara, their alien Creeds and theologies which attempt to define the Gods.
Eve’s relationship with Adam carries themes of trust, guidance, and moral choice, particularly highlighted in the story of the forbidden fruit. While the story of נעמה suggests that relationships evolve over time through various influences, such as external pressures or personal growth. The contrast between נעמה and Eve illustrates that human relationships – complex; influenced by both individual needs and cultural contexts. While Eve exemplifies the fundamental need for companionship, נעמה brings into focus the influence of culture and society on personal connections. Together, they show how intersectionality and individual needs play crucial roles in the dynamics of relationships.
The story of נעמה employs a third person drosh; Midrash employs to address the struggle with emotions, like the „story” NOT history – of the serpent causing Eve to transgress the commandment.
This Midrash addresses the harsh realities of cursed g’lut/exile. The contrast between nakedness in the Garden vs. clothing in g’lut, represents a major theme of modesty. The main theme of נעמה teaches the g’lut realities of pursuing righteousness לא לשמה.
The idea of g’lut introduces themes of modesty and the loss of innocence. Clothing symbolizes vulnerability but also the need for protection and moral awareness. The לא לשמה theme instructs the mussar of g’lut; reflects the consequences of profaning the Torah oath brit alliance. Based upon the story of Noach, swearing a false oath results in the Flood of Noach or more recently the Shoah. The story of נעמה reflects the drive/need for t’shuva, which remembers righteous justice – אל מלך נאמן\אמן.
Naaman is often associated with the military commander from 2 Kings, known for his bravery and also for his struggle with leprosy. He embodies themes of personal transformation and healing, particularly through his encounter with the prophet Elisha. His story illustrates the conflict between pride and humility as he learns to accept help. Naaman represents a masculine figure focused on military and social power, while Naamah embodies feminine qualities related to nurturing and relationships.
The רמז – אמן emphasizes the importance of pursuing justice with sincerity, highlighting the moral obligation to seek truth and fairness in human interactions. Together, they illustrate a comprehensive view of ethics and morality in both the legal and relational spheres, emphasizing that both justice and relationships are vital to the fabric of Human society.
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Cześć mosckerr 🙂
Dziękuję za tak głęboką i bogatą w symbolikę interpretację Naamy i jej roli w midraszowej tradycji. Zgadzam się, że to właśnie duchowe nauki i refleksje nad ludzką naturą niosą wartościowe przesłanie, niezależnie od dosłownej historyczności wydarzeń. Jednocześnie badania naukowe wyraźnie wskazują, że pochodzenie ludzkości jest z Afryki, co pokazuje ewolucyjny kontekst naszego istnienia. Fascynują mnie także opowieści o gigantach po potopie oraz o plemionach, które istnieją od ponad 60 tysięcy lat. Muszę przyznać, że nie wszystko do siebie pasuje, co czyni tę tematykę jeszcze bardziej intrygującą :)
Miłego dnia i pozdrawiam 😊
Magiczna Lu
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משנה תורה — קידושין סוגיה ראשונה
An introduction to the Vilna Sha’s Bavli. This edition has two primary Reshonim commentators Rashi and the Baali Tosafot. Rashi functions as the dictionary. The grand-children of Rashi introduce Talmudic common law. The latter commentators decreed a נידוי ban upon the Rambam in 1232. Spinoza influenced by possibly either by Greek Stoicism philosophers like Heraclitus and Plotinus. Some pre-socratic philosophers, such as Anaximander, likewise expressed ideas akin to pantheism.
The Jewish community in Amsterdam made the decision to impose a cherem decree upon Benedict de Spinoza in 1656. Rationalist philosophy, developed by both Maimonides (Rambam, 1135-1204) and Baruch Spinoza (1632-1677) utilized Greek philosophical concepts to shape their theological and philosophical views. The Rambam’s embraced the Muslim concept of a Universal God and rejected that only the 12 Tribes of Israel accepted the Torah at Sinai. This key Talmudic concept therefore understands HaShem as a local Tribal God. Spinoza, perhaps influenced by Hinduism – specifically Brahman – both express the view that God and Nature – Deus sive Natura. A Latin phrase that translates as „God or Nature.” Rambam’s emphasis on the unity of God paved the way for Spinoza’s conviction that the divine lives in all aspects of the universe, leading to his famous statement that „God or Nature” (Deus sive Natura).
The Talmud emphasizes that God’s essence simply beyond human understanding or comprehension. Akin to asking a frog to explain a word definition found in Webster’s dictionary. Speculating about God’s nature across the board, viewed as presumptuous or inappropriate – better that such a person – never even born.
Hence the Talmud interprets the language of the Torah: צדק צדק תרדוף as a limitation of faith restricted on the obligation of common law courts to impose fair compensation of damages. Prophets functioned as the police enforcers of Sanhedrin courtroom rulings which established Jewish common law within the borders of the oath sworn lands. By stark contrast Av tuma avoda zara employs rational theology as its fulcrum wherein it defines the nature of the Gods. The Nicene Council declared Trinity whereas Muhammad declared a strict Monotheism. Both this and that failed to comprehend that time oriented oath sworn commandment create מלאכים יש מאין תמיד מעשה בראשית.
גופא: The Vilna Shas, as expressed in the opening thesis statement establishes Rashi as a Webster’s dictionary and the Talmud as a common law commentary which interprets any given sugya of Gemara often through similar Case/Rule precedents located in other Gemara mesechtot. משנה תורה means „Common Law”. The Rambam did not know this basic fundamental. Rabbi Yechuda Ha’Nasi named his Mishna based upon the second Name given to the Book of דברים; the Mishna teaches common law judicial rulings made by Sanhedrin courtrooms. Statute law originates from authority figures; law imposed or decreed by some Legislature, Congress, or Parliaments qualify as statute law. Rambam’s code of halacha – statute law.
Its this fundamental distinction which forever separates Shabbat from Chol, common law from statute law. Hence in 1232 the rabbis of Paris agreed with the court of Rabbeinu Yonah in Spain to impose the ban of נידוי upon the person of Rambam. Nothing can altar the simple fact that Rambam’s halachic posok reflects statute law rather than common law. Just that simple. No fancy dance’n.
As a two-dimensional painting cannot accurately depict three dimensional life, so too and how much more so statute law cannot replace judicial common law rulings which strive to make fair restitution of damages inflicted. Statute law by stark contrast prioritizes religious ritual observances which requires no k’vanna. The restriction of Torah and Talmud to קום ועשה ושב ולא תעשה מצוות directly compares to a person who publicly profanes Shabbat in front of ten Torah observant men. Both time oriented commandments שבת וקידושין actively require a minyan; based upon the false oath sworn by the 10 spies which duplicated the floods which destroyed the generations of Noach and the Orthodox rabbis refusal to make aliyah to the Zionist Palestine British mandate in the 20s and 30s which thereafter witnessed the Shoah.
Cutting a Torah brit alliance – requires swearing a Torah oath, just as does observance of both Shabbat and קידושין. This basic fundamental, Orthodox Judaism today just as ignorant as Rambam’s failure to grasp the meaning of משנה תורה.
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כי יקחאיש אישה. ולא כתב (דברים כב) כי תקח אשה לאיש. מפני שדרכו של איש לחזר על אשה ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה. מי חוזר על מי? בעל אבידה מחזר על אבידתו
Disciplined Talmudic scholarship requires making a precedent search for both the p’suk as well as the language of a גזרה שווה which links our Gemara to :נדה לא. Its these *asterisks, which quietly instruct how to learn a dof of Gemara practicing the Torah wisdom of common law. Notice, if you will the frequency that the Baali Tosafot likewise examine a sugya of Gemara by comparing it to these identical outside source precedents. Common law learns by means of making precedent study analysis. The Bavli employs these *astericks to other sugyot in the Sha’s Bavli. But once a person discerns the exact phrase of the Mishna which that sugya addresses, then likewise possible to make a Yerushalmi search. The two opposing Gemara frequently instruct conflicting ideas on the exact same subject. To make a Yerushalmi depth analysis, hands down far superior than relying merely upon Reshonim commentaries.
Rav Nemuraskii ז”ל he repeatedly emphasized to me the central importance of sugya integrity. He explained that each sugya of Gemara resembles to the structure of a sonnet or a thesis statement. This permits a scholar, for example – when the Baali Tosafot jump off the Dof, to establish a syllogism of fixed rigid logic: Opening vs Closing thesis statement and one din adjacent to the off the dof Baali Tosafot גזרה שווה precedent. The objective of this type of discipline in learning, to view the same identical idea from a completely different Mishna/Gemara perspective. Based upon the logical syllogism premise: if A & B accurate therefore the concluding proposition equally accurate. Standard syllogism deductive reasoning.
Rav Nemuraskii’s sh’itta of Talmudic learning easier to learn in practice than to describe it in theory. The יסוד of this Talmudic kabbala, sugya integrity across the Shas. This fixed point in all Talmudic literature permits down stream generations to learn any off the Dof sugya based upon the established principals that a syllogism comprised of three parts.
The statute law halachic codifications obliterated, in their pursuit of fixed religious ritual practices so as to simply Judaism’s faith in God – Talmudic sugya integrity. Furthermore, no judge in any Sanhedrin courtroom ever tried a case where „belief in God” shaped the outcome of the judgment! To permit personal beliefs in theology to determine the rule of law defines the לא תעשה מצוו not to accept a bribe. Justice addresses the issue of damages inflicted NOT a persons’ personal theological belief system.
The wisdom necessary to compare one Gemara sugya with a similar but different mesechta Gemara sugya distinguishes רמז\סוד logical diagonal which separates פרדס fluid inductive logic from syllogism rigid deductive logic; like the difference between Calculus variables vs. plane geometry proofs and algebraic equations. Dynamic vs. static mathematical reasoning.
The latter error compares to the Middle Ages wherein catholic/protestant priests or pastors would invade synagogues across Europe every Shabbat and force Jews to listen to their utterly despised and abhorred preaching attempts to convert us to convert and embrace their murderous Av tuma avoda zara religion(s). The church(s) imposed their evil ghetto gulags for 3 Centuries as a despicable expression of their perverted notions of justice. Post Shoah, NEVER AGAIN — Jews have sworn a solemn oath that Goyim shall not judge Jews in their corrupt courtrooms ever again — starting with the UN/ICJ or ICC/Rome treaty. Both institutions post Oct 7th 2023 have utterly destroyed their good name reputations.
The g’lut Yeshiva education system, even in ארץ ישראל, has yet to cast off the tuma klippa shells. In Kabbalistic mysticism, particularly as articulated by the Ari (Rabbi Isaac Luria), the concept of klippot representative of the „shells” or „husks” that envelop and conceal the divine light. These shells are often associated with forces of evil and obstruction to spiritual elevation. Klippot are viewed as barriers that hinder spiritual enlightenment and individual connection to the divine. Just as a fruit’s shell may protect and hide its nourishment, klippot obscure the underlying divine light.
In Kabbalistic thought, the interplay between holiness and klippot illustrates the duality within creation. Klippot embody chaotic, destructive forces that can lead individuals away from divine consciousness and fulfillment. Encountering klippot understood as part of a spiritual journey. Overcoming these shells allows individuals to reclaim the divine light veiled within our Yatzir Ha’Tov; transforming tuma middot spirits from within our Yatzir Ha’Raw by remembering the oaths sworn by the Avot wherein their oath brit first created the chosen Cohen people.
Lurianic Kabbalah often categorizes klippot into different levels or types. The ‚Ten Klippot’ parallel the Sefirot (divine attributes), as taught through the kabbalah of the Zohar; a profound Reshon midrashic commentary to the Chumash. Published after the Pope and king of France publicly burned all the Talmudic hand written manuscripts in France in 1242. The ‚Ten Klippot’, according to the Talmud – they represent the mussar דרוש\פשט which remember the ten times the generation of the Wilderness, under the leadership of Moshe, Aaron and Mariam, denied our oath Sinai brit alliance.
This idea supports the משל, that each klippa serves to conceal the light associated with each corresponding Sefira. T’shuva does not spin around the central axis of regret, like it does in the religions of avoda zara. Rather, t’shuva – based upon Moshe reminding HaShem of the oath sworn to the Avot – spins around remembering the 3 oaths sworn by the Avot wherein each cut an oath brit alliance concerning the eternal life of the chosen Cohen people.
Just as the klippot conceal the divine light, statute law conceals the living precedent of the Oral Torah. Restoring sugya integrity – an act of tikkun—the peeling away of the husk to reveal the oath brit within common law itself.
The precedent for the 10 Sefirot, the עשרת הדבורות מסיני. The Reshon Zohor midrashic commentary, obviously influenced by the alien 10 commandment reading of the Xtian bible. The Talmud instructs that Israel only accepted the first two Sinai commandments prior to Israel demanding that Moshe rise up and receive the rest. Israel did not receive the rest of the Written and Oral Torah revelation until after Yom Kippur 40 days after the sin of the Golden Calf translation of the שם השם סיני רוח הקודש to the av tuma avoda zara word אלהים.
Limiting the initial revelation of Sinai restricted to only the first two commandments — utterly repudiates the av tuma avoda zara of both Xtianity and Islam. Neither ever once bring the שם השם first commandment Name. Islam’s strict monotheism violates the 2nd Sinai commandment; if only one God lives then no need for this commandment. Alas the false prophet Muhammad ignored all the NaCH prophets whose mussar condemned the worship of avoda zara by Israel – starting with Egypt under Par’o. The idea of some ONE Universal God, an avoda zara which defines the error of the Rambam’s statute law assimilation, completely denies that only Israel accepted the yoke of the kingdom of Heaven at Sinai; that only through observance of tohor time oriented commandments, which require prophetic mussar as their k’vanna, does the Torah brit continuously creates the chosen Cohen people יש מאין.
Shall follow the Order of precedents based upon our Gemara „outline”. Statute law reads the Gemara as a finished product. A fundamental error; a building – no matter how tall, regardless of the Rambam Yad or Karo בית יוסף – with a cracked foundation, must come down. The Tur collage of Reshonim opinions fails to discern between common law from statute law. The sloppy scholarship made by assimilated Reshonim produced the fruits of ירידות הדורות, no different than did king Shlomo’s Temple which replaced the establishment of Sanhedrin Federal common law courtrooms – based upon the din of the two prostitutes who compare to Moshe standing before the court of Par’o.
The Talmud serves merely as a outline which requires down stream generations to make a פרדס logic analysis. Each down stream scholar can logically compare the Talmudic outlined Case to his own theory of ideal precedents! The Vilna Shas is not a book but a courthouse. Rashi provides the language of testimony; Tosafot the case precedents; and the Gemara, the living motion of common law. Against this stands Rambam’s Yad — the first codified statute law to replace the covenantal courtroom with bureaucratic religious decree. The founding fathers of the American Republic separated Church from State in the first Amendment to their Constitution.
Talmudic analysis requires gopher work. דברים כב:יג located within the larger sugya כלל: כב:יג-יט. This sugya contains no שם השם מידה. Hence, by the way Rav Aaron taught me, the sugya כלל: כב:ה-יט. The opening sugya introduces: ולא ילבש גבר שמלת אשה כי תועבת. Our Gemara likewise makes distinctions between Men and women. The next sugya addresses the obligation to respect even the dignity of animals. The next sugya addresses the dignity of the land itself. The next sugya forbids working animals possessing different innate strengths together; this equally applies to fabrics from plant vs animal sources. The mitzva of tzitzit serves to confine the purpose of Torah commandments to protection of dignity and value.
Par’o crushed the dignity and value of g’lut Jewry stateless refugees, as did both the Church and Islam. Now within this context the intent of כי יקח איש אשה ובא אליה ושנאה ושם לה עלילת דברים והוצא עליה שם רע. Learning a Torah p’suk requires the discipline of reviewing that specific פרט as it understands the sugya כלל לשמה. The Chumash addresses how a fool can permanently destroy his good name reputation. Herein the Torah addresses the concept of יראת שמים.
Compare the mussar from בראשית ד:א והאדם ידע את חוה אשתו ותהר ותלד את קין ותאמר קניתי איש את השם. Why did HaShem reject the korban dedicated by Cain? Cain offered a barbeque unto Heaven. His brother, the chosen Cohen first born, dedicated יראת שמים as the k’vanna of his korban. A time oriented commandment, greater than a positive commandment. Upon this distinction did HaShem chose who qualified as the first born son of Adam. Fear of Heaven, it does not compare to the famous reflex impulse commercial: „Gee I could have had a V-8”. דכתיב: וינחם ה’ כי עשה את האדם בארץ ויתעצב אל לבו. Still another example of bruised dignity: ותאמר שרי אל אברם חמסי עליך אנכי נתתי שפחתי בחיקך ותרא כי הרתה ואקל בעיניה ישפט ה’ ביני וביניך. The mitzva of קידושין rests squarely upon a man building the dignity of his house. This applies to both wife and children. Just that simple. No fancy dance’n.
Weigh the kabbalah of שמואל א יד:א-ה. Jonathan developed a tuma midda of undermining the authority of his father. In the end, Mephibosheth, the son of Jonathan, his loyalty to David became suspicious following the Av Shalom revolt. Later, Solomon weighed the complexities, & remembered Jonathan’s love for David. He preserved Mephibosheth’s inheritance. This decision highlighted the importance of loyalty over-cast by suspicion, in a times of political anarchy and chaos.
The dynamics between King Shlomo, Mephibosheth, Ziba, (Mephibosheth’s servant), who undermined his master by claiming that Mephibosheth sought to take advantage of David’s troubles and aligned himself with Absalom; and Shimei, (Shlomo’s Talmudic instructor), illustrate the complexities of loyalty, authority, and familial relationships which prophetic mussar frames. It appears to me that our Gemara likewise addresses marital family relationships based upon similar complexities.
This type of in-depth analysis the statute law codes, and Reshonim commentaries simply do not address. Utterly absurd to make a study of the Talmud, divorced from the Primary Sources of the T’NaCH literature. Midrash functions „the” commentary of Talmudic Aggadic sources throughout the Sha’s. This basic fundamental the Yeshiva world today totally ignores.
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דתנן: המפלת ליום מ’ אינה חוששת לולד … וחכ”א אחד בריית הזכר ואחד בריית הנקבה — זה וזה מ”א. גמ. מסתברא טעמא דרבי ישמעאל דקמסייע ליה קראי קמ”ל. דרש רבי שמלאי למה הולד דומה במעי אמו לפנקס שמקופל ומונח ידיו על שתי צדעיו שתי אציליו על ב’ ארכובותיו וב’ עקביו על ב’ עגבוריו וראשו מונח לו בין ברכיו ופיו סתום וטבורו פתוח ואוכל ממה שאמו אוכלת ושותה ממה שאמו שותה
ואינו מוציא רעי שמא יהרוג את אמו
„As we have learned: A woman who gives birth on the fortieth day is not concerned about the fetus… And the sages say, whether it is a male infant or a female infant — both are significant.
Gemara: The reasoning of Rabbi Ishmael is evident, as it is supported by verses. Rabbi Shemalai interpreted: Why is the fetus in its mother’s womb compared to a folded notebook with its hands on both of its cheeks, its elbows on both of its knees, and its heels on both of its ankles? Its head is positioned between its knees, its mouth is sealed, and its navel is open. It eats from what its mother eats and drinks from what its mother drinks, and it does not release any waste, for fear that it might harm its mother.”
Clearly in matters of healing, the Talmud authority being Ages past time and Human knowledge have undermined. None the less, the issue raised by the Gemara runs parallel to the Book of Shmuel quoted previously. Learning T’NaCH precedents serve as the basis by which later generations understand the framers of the Talmud.
The second leg of our sugya syllogism: ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש? זה ממקום שנברא וזו ממקום שנבראת. ופני מה האיש מקבל פיוס ואין אשה מקבלת פיוס. דכתיב: משלי יד:א–חכמות נשים בנתה ביתה ואולת בידיה תהרסנו. No one force king Shlomo to marry all his foreign wives! He alone bears full responsibility for his avoda zara עון. Its this pre-condition wherein he agreed to cut alliances with other goyim kingdoms, starting with Egypt. The wisdom of that alliance did not prevent king Shishak for conquering Jerusalem!
These two points establish the sh’itta line of learning this sugya. שאלו תלמידיו את רבי דוסתאי ברבי ינאי: מפני מה איש מחזר על אשה ואין אשה מחזרת על אש? משל לאדם שאבד לו אבידה. מי מחזר על מי? בעל אבידה מחזיר על אבידתו
These precedents weigh the dignity and worth of Man and woman as equal – straight from their inception and birth. Each exorcises different skill sets. But life depends equally upon the other. Therefore the idea of child rape as kosher – utterly repugnant. How did the Baali Tosafot address this question?
אי תנא קונה ה”א בע”כ. ואע”ג דתני האיש מקדש דמשמע בע”כ, היינו משום דכבר אשמועינו הכא דבע”כ לא יהא דקתני היבמה נקנית ולא קתני היבם קונה בע”כ. איידי דקתני האשה נקנית תני נמי סיפא, היבמה נקנית דנקנית משמע מדעתה
Therefore the Tosafot disputes the posok halacha made by the Rambam quoted earlier. Obviously this one case does not systematically refute statute halachic law straight across the board as treif. But king Shlomo forced his teacher to live within the borders of Jerusalem, and when he pursued to recover his lost ass, king Shlomo put him to death in accordance with his fathers’ wishes. Its absolutely essential to stand the Talmud upon the foundations of the T’NaCH literature. The g’lut Yeshiva education system today does not learn in this manner. Talmudic scholarship which fails to delve into prophetic mussar makes itself blind to the k’vanna of time oriented Torah commandments. Clearly, it seems to me, that a man pursues קידושין in order to build the dignity of his wife and family.
PolubieniePolubione przez 1 osoba
Hej:)
Dziękuję za tak obszerną i szczegółową odpowiedź, doceniam głębię Twojej wiedzy o tradycji talmudycznej i filozofii. Jednak odnosząc się do mojej wypowiedzi, chciałabym podkreślić, że w duchowości ważne jest także indywidualne poszukiwanie i otwartość na różne interpretacje.
Jak uczył Jezus: „Szukajcie, a znajdziecie” (Mt 7,7). To wezwanie do wytrwałego poszukiwania prawdy i sensu, które nie zawsze mieści się w sztywnych ramach, ale prowadzi do głębszego zrozumienia siebie i świata. Dla mnie ważne jest łączenie duchowej symboliki z refleksją nad naszym istnieniem i historią, w tym także naukowymi odkryciami o pochodzeniu ludzkości.
Twoja analiza pokazuje, jak skomplikowane i wielowarstwowe są teksty religijne, i zgadzam się, że warto zgłębiać je z taką starannością. Równocześnie jednak uważam, że duchowe poszukiwania to również indywidualna droga, która może łączyć tradycję z nowoczesną wiedzą i otwartością na tajemnicę.
PolubieniePolubienie
Truth the Torah defines as path. Everyone has their own „path” in life.
PolubieniePolubione przez 1 osoba
Zgadzam się z tym :)
PolubieniePolubienie
Shall henceforth in this Talmudic commentary shall refer to the Rambam and Karo by the cartoon character names of Boris Badenov & Natasha Fatale, the main villains in the Bullwinkle Show which aired during my childhood years. The interplay between Boris and Natasha serves to add a comedic touch to the study of Talmudic common law.
The issue at hand. How the halacha of the Rambam פ”א מעשר שני – ה, ופ”ד מהל’ שמיטה ויובל – ב how they tie into the Gemara of :קידושין גף ב עמוד ב דכתיב
מפני שדרכו של איש לחזר על אשה ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה, מי חוזר על מי? בעל אבידה מחזר הא קמ”ל
(Stare decisis\הא קמ”ל – a legal principle that dictates that courts should follow precedents set in previous rulings when making their decisions in similar בניני אבות cases. This principle ensures consistency and predictability in the law, as it obligates judges to adhere to established judicial decisions unless there is a compelling reason to overturn them).
דדרכא דמיכלא יתירא לאתויי דידי זיבה ודרכא דמישתיא יתירא לאתויי לידי זיבה
Our Gemara jumps into Aramaic language. The usage of Aramaic in the Gemara serves various purposes beyond just the introduction of mystical ideas. Aramaic thrived as the spoken language of the Jewish people during the time the Talmud compilation. Using Aramaic made the text more accessible to its contemporary audience. Aramaic allows for nuanced legal discussions, otherwise cumbersome in Hebrew. It provides clarity in complex legal arguments and discussions.
The switch often signals a transition to a new topic, idea, or type of discussion within the text, often indicating a change in focus. While not every Aramaic phrase indicates a mystical idea, texts like the Reshon Zohar (written in Aramaic). Sections of the Talmud seem to express deeper philosophical and mystical themes through the medium of Aramaic. The Aramaic phrases serve to highlight these special רמז, סוד elements של פרדס. The use of Aramaic likewise preserves cultural and historical identity; it connects the Talmudic text to the broader Jewish experience during the Second Temple period Book of Daniel lifting the curtain exposing times under Persian and Greek over-lords. The pre-New Testament Hashmonaim dynasty had left the exceptionally bitter taste in the mouths of the Tannaim rabbis.
Who and what shapes the Cohen chosen people identity? This question dominates the Framers of the Talmud. Religion does not determine national identity – not by a long shot. The cultural diversity of the Jewish people, simply burst the ethical containment force of religion at its seams. But building this national „ethical containment force”, most essentially defines prophetic mussar and Talmudic halacha precedents – employed to make a משנה תורה re-evaluation of the k’vanna of the language of the Mishna through T’NaCH prophetic mussar precedents.
It appears to me, that our villain Boris ruptured the Jewish „ethical containment force” when he published his Yad in 1185. Alas the leadership of Rabbeinu Tam had just recently past. Rabbeinu Yonah repeated the error made by the two brothers Hamonaim. Just as they requested Rome’s intervention to resolve their dynastic dispute, Rabbeinu Yonah asked Rome and the king of France for their permission to destroy the writings of the Rambam as heretical. Judea lost its National independence without a whimper and the Father of Nazism-church made a festival book burning, of all the hand-written Talmudic manuscripts in Paris 1242.
Post Shoah Jewish survivors swore a Torah oath: NEVER AGAIN; no Goyim courtroom shall presume that it possess the merit or the worth to judge the Jewish people. Hitler and his Nazi followers – attempted Shoah. But succeeded in exposing religion – both Xtian and Muslim – as utterly bankrupt. The Talmud does not teach not religion nor theology. These av tuma spirits – they define avoda zara; they do not shape the containment force which shapes and defines Jewish identity as Cohen people.
The switch to Aramaic in the Talmud serves as a tool for clarity, transition, and connection to contemporary experiences of the Jewish community. It’s a multifaceted approach that contributes to both the practical and mystical dimensions of Jewish law and thought.
לאתויי דידי unto להביא אותי) — זיבה unto tuma). A term in Jewish law that refers to a specific state of ritual tuma consequent to breathing „tuma” spirits from within ones’ Yatzir Ha’Raw. Physically associated with bodily discharges; these spirits often produce violent explosions of Human anger and hatred. A trained eye can perceive subtle emotional destabilizations which often exude from the body. When a woman, for example, experiences menstruation, quite often her emotional state fluctuates. But men equally menstruate in their own ways. Emotional maturity does not come simply as the result of a Bar Mitzva party.
Indian Brahman star-gazers search the Heavens for signs of what the future foretells. Talmud trains the eye of man to observe both himself and his people for signs which reveals tohor or tuma middot, wherein the souls of Yaacov and Esau continually wrestle within the womb of Rivka. Mussar not limited to the box thinking of concrete history. T’NaCH characters serve as משל language, which requires down-stream generations to make the נמשל דיוקים interpretations. Herein defines the mitzva of acceptance of the Yoke of the Kingdom of Heaven; which defines the self identity of the chosen Cohen people – the seed of Avraham, Yitzak, and Yaacov.
The subject of tohor & tuma, according to Rav Nemuraskii – the most difficult and complex subject in the whole of Sha’s. Ask a rabbi who instructs in any Yeshiva in Israel, what separates אל from רחום from חנון etc? They will not possess the wisdom to clarify your question. If a person cannot distinguish and discern tohor middot spirits from within his Yatzir HaTov, then that same person cannot discern tuma middot spirits from within his Yatzir Ha’Raw.
Tohor middot focus upon life. While tuma middot make their focus upon death. Moshe taught the mussar of Life or Death/Blessing or Curse, therefore choose life. People whose Yatzir HaRaw dominates from within their hearts, they continuously speak לשון הרע או מוציא שם רע. The Blood libel accusations which define Church dominance during the Middle Ages through the Nazi pogrom known as the Night of Shattered Glass in 1938. The slander of the Protocols of the Elders of Zion, it frames the years of anarchy and collapse of the 300 year Czarist Russian Autocracy regime.
The framers of the Talmud struggled, not simply with Roman censorship. Talmudic common law applies straight across the board to all generations. When post Ghetto Reform Rabbis referred to the Shulkan Aruch as archaic – their opinion hit the bulls eye. All regimes across the span of history whose autocracy feared independent ideas touching justice and liberty have irrational fears to justify hating the Jewish people. Jews, we own this curse. Assimilation and intermarriage defines the 2nd Sinai commandment. After Britain betrayed their Balfour Declaration obligations with their 2nd White Paper in 1939, FDR sealed the fate of European Jewry – to eat the death of the Shoah – by duplicating the identical decree on American shores. American Jewry behaved like tits on a boar hog, assimilation and intermarriage cursed them into passivity.
Tuma middot love the blame-game as if they play: „Pin the Tail on the Donkey”. Tohor middot Jews accept our תוכחה. The wisdom of Torah mussar, a person plants תוכחות within there Yatzir Ha’Tov and grows these rebukes like a farmer grows a crop. Hence the wisdom how to give a תוכחה – an unknowable mystery Divine secret. Something on par with the miracle of the 6-Day War victory in 1967. This victory radically changed the balance of power across the Middle East. Both ’56 losers England and France attempted to make revisionist history with their UN SC Resolution 242. But the days of their domination over States across the Middle East – their Sun had long since set.
Consequently, it seems to me, when the Talmud switches to Aramaic it addresses abstract far reaching, perhaps even mystical ideas. Translating the Gemara halachot into Hebrew, as did Badenov’s Yad Chazaka, that villain robbed Yiddishkeit of genius depth and wisdom.
והא דתנן: אתרוד שוה לאילן בד’ דרכים. ליתני דברים משום דבעינן מתני סיפא. ולירק בדרך אחד מיפא נמי ניתני דבר התם הא קמשמע לן דדרכיה דדרכיה דאתרוג כירק. מה ירק דרכו ליגדל על כל מים ומשעת לקיטתו עישורו, אף אתרוג דרכו ליגדל על כל מים ובשעת לקיטתו עישירו
The Talmud compares קידושין to the acquisition of an etrog? As the etrog has specific methods of cultivation and harvesting, the mitzva of קידושין as specified in our Mishna likewise requires a defined process wherein the baal acquires title to her future born children. As the etrog’s growth and maturity determine tithing so too the maturity of a girl prior to her to qualify for the mitzva of קידושין. As an etrog grows in water a child grows in her parents protective home. The etrog perceived as the sign of righteousness, particularly during the holiday of Sukkot.
But the emphasis rests not on the etrog/vegetable comparison but rather upon the maturity of a girl necessary for the mitzva of קידושין. As the agriculture of growing crops entails careful attention and nurturing, how much more so growing children into healthy mature adults! Parents do not simply abandon their daughters at the whiff of the smell of money. Children represent the עולם הבא of their parents souls. The substance of the mitzva of קידושין rests upon the יסוד that a man acquires title to the נפש עולם הבא of his wife – the children born into the future. Herein the generations eternally live the brit cut between the pieces!
Now compare this to the flat stale halacha propounded „as the halacha” by Boris Badenov & Natasha Fatale.
הלכות מעשר שני פ”א:ה. וכן האתרוד בלבד משאר פירות. האילן הרי הוא כירק והולכין אחר לקיטתו בין למעשר בין לשביעית. כיצד אם נלקט בשלישית אחר ט”ו בשבט מפרישין ממנו מעשר עני אע”פ שנגמרה בשנייה. וכן אם ולקט ברביעתי קודם ט”ו בשבט מפרישין ממנו מעשר עני. נלקט ברביעית אחר ט”ו בשבט מפרישין ממנו מע”ש. הראב”ד כתב: א”א כמה דבריו מבלבלים ומקולקלים. אתרוג בת ששית שנכנסת לשביעית לעולם ששית וחייבם עליה משום טבל ופטורה מן הביעור ואם כן היינו אחר חנטה לשבעיית. מיהו לענין מעשר שני ומעשר עני אזלינן בתר לקיטה
Boris argues that etrog treated differently from other fruits and vegetables concerning tithing, specifically their time of harvest. Boris affixes the edge of harvesting applicable to before or after Tu B’shvat – the „New Year for Trees.” Tu B’Shvat marks the beginning of the new year for trees concerning the laws of tithing (ma’aser) and other agricultural obligations. Tu B’Shvat also serves as a time for planting trees in Israel and reflects a broader connection to nature, renewal, and agricultural cycles.
The timing of harvesting impacts tithing obligations based upon the maturity of the etrog at the time of harvesting. If gathered after a specific period, even if it matured earlier, it may still be subject to certain laws concerning Ma’aser Aniyim – poor-man tithe. The Ra’avad rebuked Boris for his flawed reasoning. He challenges Boris’s idea that the etrog has a clear-cut din, when the maturity of the etrog decides the matter. The Ra’avad argues that an etrog harvested in the 6th year on the edge of the sh’mita year, the owner remains obligated to tithe for Ma’aser Sheni and Ma’aser Aniyim. He argues that the etrog’s age or growth maturity does not entirely exempt the etrog from tithing requirements, particularly – ma’aser aniyim. By making tithing status contingent not only upon maturity but also on the harvest timing, the Ra’avad’s interpretation of etrog places it within a broader framework of tithing laws.
The state of readiness affects not only the etrog’s usability but also whether it can be legally designated as subject to tithing. An etrog that is not properly ripe or ready may not fulfill the requirements for tithing, meaning it cannot be included in the calculations of what needs to be tithed. An etrog that is not properly ripe or ready may not fulfill the requirements for tithing, meaning it cannot be included in the calculations of what needs to be tithed. If an etrog is harvested too early, it might not count for tithing, impacting both the farmer’s obligations and the religious observance associated with Sukkot.
If the sages held it as absolutely crucial that maturity of the etrog determines its permissibility to tithe, then how much more so young girls in the matter of קידושין. Natasha Fatale’s כסף משנה affixes this halacha as having no connection what so ever with our Mishna. The problem of statute law, it views reality from its fixed unmoving static locations. The Talmud brings precedent halachot to amplify the k’vanna of how the sugya re-interprets the k’vanna of its Mishna, as viewed from an entirely fresh and different perspective. Its this dynamic quality of פרדס logic which makes reliance upon Aristotle’s deductive reasoning so completely off as הראב”ד openly denounces.
The boot-licking super-commentary lackeys of statute law all fail to learn halachot as precedents wherein the generations can elevate, in this case, קידושין, from lower level rabbinic positive commandment holiness unto a Torah av time oriented most holy commandment, whose sanctity creates both מלאכים and the chosen Cohen created תמיד מעשה בראשית יש מאין.
PolubieniePolubienie
Shall henceforth in this Talmudic commentary shall refer to the Rambam and Karo by the cartoon character names of Boris Badenov & Natasha Fatale, the main villains in the Bullwinkle Show which aired during my childhood years. The interplay between Boris and Natasha serves to add a comedic touch to the study of Talmudic common law.
The issue at hand. How the halacha of the Rambam פ”א מעשר שני – ה, ופ”ד מהל’ שמיטה ויובל – ב how they tie into the Gemara of :קידושין גף ב עמוד ב דכתיב
מפני שדרכו של איש לחזר על אשה ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה, מי חוזר על מי? בעל אבידה מחזר הא קמ”ל
(Stare decisis\הא קמ”ל – a legal principle that dictates that courts should follow precedents set in previous rulings when making their decisions in similar בניני אבות cases. This principle ensures consistency and predictability in the law, as it obligates judges to adhere to established judicial decisions unless there is a compelling reason to overturn them).
דדרכא דמיכלא יתירא לאתויי דידי זיבה ודרכא דמישתיא יתירא לאתויי לידי זיבה
Our Gemara jumps into Aramaic language. The usage of Aramaic in the Gemara serves various purposes beyond just the introduction of mystical ideas. Aramaic thrived as the spoken language of the Jewish people during the time the Talmud compilation. Using Aramaic made the text more accessible to its contemporary audience. Aramaic allows for nuanced legal discussions, otherwise cumbersome in Hebrew. It provides clarity in complex legal arguments and discussions.
The switch often signals a transition to a new topic, idea, or type of discussion within the text, often indicating a change in focus. While not every Aramaic phrase indicates a mystical idea, texts like the Reshon Zohar (written in Aramaic). Sections of the Talmud seem to express deeper philosophical and mystical themes through the medium of Aramaic. The Aramaic phrases serve to highlight these special רמז, סוד elements של פרדס. The use of Aramaic likewise preserves cultural and historical identity; it connects the Talmudic text to the broader Jewish experience during the Second Temple period Book of Daniel lifting the curtain exposing times under Persian and Greek over-lords. The pre-New Testament Hashmonaim dynasty had left the exceptionally bitter taste in the mouths of the Tannaim rabbis.
Who and what shapes the Cohen chosen people identity? This question dominates the Framers of the Talmud. Religion does not determine national identity – not by a long shot. The cultural diversity of the Jewish people, simply burst the ethical containment force of religion at its seams. But building this national „ethical containment force”, most essentially defines prophetic mussar and Talmudic halacha precedents – employed to make a משנה תורה re-evaluation of the k’vanna of the language of the Mishna through T’NaCH prophetic mussar precedents.
It appears to me, that our villain Boris ruptured the Jewish „ethical containment force” when he published his Yad in 1185. Alas the leadership of Rabbeinu Tam had just recently past. Rabbeinu Yonah repeated the error made by the two brothers Hamonaim. Just as they requested Rome’s intervention to resolve their dynastic dispute, Rabbeinu Yonah asked Rome and the king of France for their permission to destroy the writings of the Rambam as heretical. Judea lost its National independence without a whimper and the Father of Nazism-church made a festival book burning, of all the hand-written Talmudic manuscripts in Paris 1242.
Post Shoah Jewish survivors swore a Torah oath: NEVER AGAIN; no Goyim courtroom shall presume that it possess the merit or the worth to judge the Jewish people. Hitler and his Nazi followers – attempted Shoah. But succeeded in exposing religion – both Xtian and Muslim – as utterly bankrupt. The Talmud does not teach not religion nor theology. These av tuma spirits – they define avoda zara; they do not shape the containment force which shapes and defines Jewish identity as Cohen people.
The switch to Aramaic in the Talmud serves as a tool for clarity, transition, and connection to contemporary experiences of the Jewish community. It’s a multifaceted approach that contributes to both the practical and mystical dimensions of Jewish law and thought.
לאתויי דידי unto להביא אותי) — זיבה unto tuma). A term in Jewish law that refers to a specific state of ritual tuma consequent to breathing „tuma” spirits from within ones’ Yatzir Ha’Raw. Physically associated with bodily discharges; these spirits often produce violent explosions of Human anger and hatred. A trained eye can perceive subtle emotional destabilizations which often exude from the body. When a woman, for example, experiences menstruation, quite often her emotional state fluctuates. But men equally menstruate in their own ways. Emotional maturity does not come simply as the result of a Bar Mitzva party.
Indian Brahman star-gazers search the Heavens for signs of what the future foretells. Talmud trains the eye of man to observe both himself and his people for signs which reveals tohor or tuma middot, wherein the souls of Yaacov and Esau continually wrestle within the womb of Rivka. Mussar not limited to the box thinking of concrete history. T’NaCH characters serve as משל language, which requires down-stream generations to make the נמשל דיוקים interpretations. Herein defines the mitzva of acceptance of the Yoke of the Kingdom of Heaven; which defines the self identity of the chosen Cohen people – the seed of Avraham, Yitzak, and Yaacov.
The subject of tohor & tuma, according to Rav Nemuraskii – the most difficult and complex subject in the whole of Sha’s. Ask a rabbi who instructs in any Yeshiva in Israel, what separates אל from רחום from חנון etc? They will not possess the wisdom to clarify your question. If a person cannot distinguish and discern tohor middot spirits from within his Yatzir HaTov, then that same person cannot discern tuma middot spirits from within his Yatzir Ha’Raw.
Tohor middot focus upon life. While tuma middot make their focus upon death. Moshe taught the mussar of Life or Death/Blessing or Curse, therefore choose life. People whose Yatzir HaRaw dominates from within their hearts, they continuously speak לשון הרע או מוציא שם רע. The Blood libel accusations which define Church dominance during the Middle Ages through the Nazi pogrom known as the Night of Shattered Glass in 1938. The slander of the Protocols of the Elders of Zion, it frames the years of anarchy and collapse of the 300 year Czarist Russian Autocracy regime.
The framers of the Talmud struggled, not simply with Roman censorship. Talmudic common law applies straight across the board to all generations. When post Ghetto Reform Rabbis referred to the Shulkan Aruch as archaic – their opinion hit the bulls eye. All regimes across the span of history whose autocracy feared independent ideas touching justice and liberty have irrational fears to justify hating the Jewish people. Jews, we own this curse. Assimilation and intermarriage defines the 2nd Sinai commandment. After Britain betrayed their Balfour Declaration obligations with their 2nd White Paper in 1939, FDR sealed the fate of European Jewry – to eat the death of the Shoah – by duplicating the identical decree on American shores. American Jewry behaved like tits on a boar hog, assimilation and intermarriage cursed them into passivity.
Tuma middot love the blame-game as if they play: „Pin the Tail on the Donkey”. Tohor middot Jews accept our תוכחה. The wisdom of Torah mussar, a person plants תוכחות within there Yatzir Ha’Tov and grows these rebukes like a farmer grows a crop. Hence the wisdom how to give a תוכחה – an unknowable mystery Divine secret. Something on par with the miracle of the 6-Day War victory in 1967. This victory radically changed the balance of power across the Middle East. Both ’56 losers England and France attempted to make revisionist history with their UN SC Resolution 242. But the days of their domination over States across the Middle East – their Sun had long since set.
Consequently, it seems to me, when the Talmud switches to Aramaic it addresses abstract far reaching, perhaps even mystical ideas. Translating the Gemara halachot into Hebrew, as did Badenov’s Yad Chazaka, that villain robbed Yiddishkeit of genius depth and wisdom.
והא דתנן: אתרוד שוה לאילן בד’ דרכים. ליתני דברים משום דבעינן מתני סיפא. ולירק בדרך אחד מיפא נמי ניתני דבר התם הא קמשמע לן דדרכיה דדרכיה דאתרוג כירק. מה ירק דרכו ליגדל על כל מים ומשעת לקיטתו עישורו, אף אתרוג דרכו ליגדל על כל מים ובשעת לקיטתו עישירו
The Talmud compares קידושין to the acquisition of an etrog? As the etrog has specific methods of cultivation and harvesting, the mitzva of קידושין as specified in our Mishna likewise requires a defined process wherein the baal acquires title to her future born children. As the etrog’s growth and maturity determine tithing so too the maturity of a girl prior to her to qualify for the mitzva of קידושין. As an etrog grows in water a child grows in her parents protective home. The etrog perceived as the sign of righteousness, particularly during the holiday of Sukkot.
But the emphasis rests not on the etrog/vegetable comparison but rather upon the maturity of a girl necessary for the mitzva of קידושין. As the agriculture of growing crops entails careful attention and nurturing, how much more so growing children into healthy mature adults! Parents do not simply abandon their daughters at the whiff of the smell of money. Children represent the עולם הבא of their parents souls. The substance of the mitzva of קידושין rests upon the יסוד that a man acquires title to the נפש עולם הבא of his wife – the children born into the future. Herein the generations eternally live the brit cut between the pieces!
Now compare this to the flat stale halacha propounded „as the halacha” by Boris Badenov & Natasha Fatale.
הלכות מעשר שני פ”א:ה. וכן האתרוד בלבד משאר פירות. האילן הרי הוא כירק והולכין אחר לקיטתו בין למעשר בין לשביעית. כיצד אם נלקט בשלישית אחר ט”ו בשבט מפרישין ממנו מעשר עני אע”פ שנגמרה בשנייה. וכן אם ולקט ברביעתי קודם ט”ו בשבט מפרישין ממנו מעשר עני. נלקט ברביעית אחר ט”ו בשבט מפרישין ממנו מע”ש. הראב”ד כתב: א”א כמה דבריו מבלבלים ומקולקלים. אתרוג בת ששית שנכנסת לשביעית לעולם ששית וחייבם עליה משום טבל ופטורה מן הביעור ואם כן היינו אחר חנטה לשבעיית. מיהו לענין מעשר שני ומעשר עני אזלינן בתר לקיטה
Boris argues that etrog treated differently from other fruits and vegetables concerning tithing, specifically their time of harvest. Boris affixes the edge of harvesting applicable to before or after Tu B’shvat – the „New Year for Trees.” Tu B’Shvat marks the beginning of the new year for trees concerning the laws of tithing (ma’aser) and other agricultural obligations. Tu B’Shvat also serves as a time for planting trees in Israel and reflects a broader connection to nature, renewal, and agricultural cycles.
The timing of harvesting impacts tithing obligations based upon the maturity of the etrog at the time of harvesting. If gathered after a specific period, even if it matured earlier, it may still be subject to certain laws concerning Ma’aser Aniyim – poor-man tithe. The Ra’avad rebuked Boris for his flawed reasoning. He challenges Boris’s idea that the etrog has a clear-cut din, when the maturity of the etrog decides the matter. The Ra’avad argues that an etrog harvested in the 6th year on the edge of the sh’mita year, the owner remains obligated to tithe for Ma’aser Sheni and Ma’aser Aniyim. He argues that the etrog’s age or growth maturity does not entirely exempt the etrog from tithing requirements, particularly – ma’aser aniyim. By making tithing status contingent not only upon maturity but also on the harvest timing, the Ra’avad’s interpretation of etrog places it within a broader framework of tithing laws.
The state of readiness affects not only the etrog’s usability but also whether it can be legally designated as subject to tithing. An etrog that is not properly ripe or ready may not fulfill the requirements for tithing, meaning it cannot be included in the calculations of what needs to be tithed. An etrog that is not properly ripe or ready may not fulfill the requirements for tithing, meaning it cannot be included in the calculations of what needs to be tithed. If an etrog is harvested too early, it might not count for tithing, impacting both the farmer’s obligations and the religious observance associated with Sukkot.
If the sages held it as absolutely crucial that maturity of the etrog determines its permissibility to tithe, then how much more so young girls in the matter of קידושין. Natasha Fatale’s כסף משנה affixes this halacha as having no connection what so ever with our Mishna. The problem of statute law, it views reality from its fixed unmoving static locations. The Talmud brings precedent halachot to amplify the k’vanna of how the sugya re-interprets the k’vanna of its Mishna, as viewed from an entirely fresh and different perspective. Its this dynamic quality of פרדס logic which makes reliance upon Aristotle’s deductive reasoning so completely off as הראב”ד openly denounces.
The boot-licking super-commentary lackeys of statute law all fail to learn halachot as precedents wherein the generations can elevate, in this case, קידושין, from lower level rabbinic positive commandment holiness unto a Torah av time oriented most holy commandment, whose sanctity creates both מלאכים and the chosen Cohen created תמיד מעשה בראשית יש מאין.
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Cześć mosckerr 🙂
Chciałabym dodać do naszej dyskusji interesujący przykład z Nowego Testamentu, który doskonale podkreśla wyjątkową rolę języka aramejskiego w wyrażaniu bliskiej relacji z Bogiem. Jezus zwracał się do Boga słowem „Abba” (Mk 14,36), które jest intymnym, dziecięcym określeniem ojca, bliskim naszemu polskiemu „tatusiu” lub „tato”. Było to wówczas rewolucyjne, ponieważ żydowska tradycja nakazywała odnosić się do Boga z wielkim szacunkiem i dystansem. Użycie przez Jezusa słowa „Abba” podkreśla zarówno bliskość, jak i szacunek, ukazując, jak język aramejski potrafi wyrażać różnorodne poziomy relacji duchowej i emocjonalnej. Ten przykład doskonale wpisuje się w Twój opis aramejskiego jako języka o wielowymiarowym charakterze – zarówno prawnego, jak i mistycznego oraz osobistego.
Pozdrawiam 😊
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The term employed by the much later gospel writer אבא (abba). The Hebrew root „אב” (av) means „father”. The close relation between Hebrew and Aramaic … the Targum Onkelos so precise that if you do not know the 5th word in a Torah verse in Hebrew you can count the 5th word in the Onkelos for the translation. Hence the sages within the pages of the Talmud recommend not only an annual reading of the Chumash/Torah (Chamesh means five) twice and the Onkelos once each year.
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Quantum Physics – perhaps pie in the sky. The notion of some “New” logic, what a load of hogwash.
The truth values of quantum propositions can depend on the context and the measurement processes involved. This is distinct from classical logic, where truth values are absolute. False statement. פרדס logic a legal system which compares court room judicial rulings to other yet similar courtroom rulings. The idea that truth values are absolute – utter hogwash. The attending audience to a court proceeding can and often has influenced the decision reached by the bench ie judges. A clear cut example being a lynch mob! פרדס logic share no common ground with A∧(B∨C)=(A∧B)∨(A∧C). Unlike classical propositions (true or false), פרדס logic rejects such black vs. white thinking.
The human eye views the world as having multiple shades of color – so too and how much more so פרדס logic. The lattice system rigid. The rules established by rabbis Yishmael 13 rules and Yossi HaGalilee 32 rules fluid and variable. Talmudic common law applies to all generations and time or situations. Hence this fits into a superposition of states until a measurement is made; multiple states simutaneously – represented mathematically by wave functions or calculus variables.
Wave function compares to the Supreme Court Roe vs Wade ruling and later another Supreme Court invalidating that ruling in favor of States Rights to regulate State trade and commerce based upon the Commerce Clause of the US Constitution. Roe vs Wade reflects the massive support for abortion choice made by individuals rather than some State or Federal rule which determined the matter straight up out of hand. The generation of the 1970s a completely different generation of the 2020s. Hence, abortion like the issue of slavery became a variable that changes over time.
פרדס logic in like manner … since the Rambam published his Mishna Torah that became the model for Jewish halachic rulings till the 1948 Israeli Independence war. After Jews ruled their homeland rather than being stateless refugee populations which had no political or civil rights, the Israeli court system absolutely rejects the Rambam statute law code in favor of the Talmudic common law model of precedent law.
Hilbert space theory prophetic mussar absolutely rejects. Mussar defines T’NaCH prophesy for the simple reason that mussar – unlike witchcraft does not pretend to predict the future as did Bil’aam the Goy “prophet”. Mussar instructs rebukes which require a person to grow that rebuke inside the spirit of their hearts and mature that idea as their own. For example the growth of a tree on sandy dry soil develops completely different than the same species of tree grown on flat mineral rich soil. פרדס logic stands upon the foundations of prophetic T’NaCH mussar. But how a person matures that mussar within the spirits of their hearts – this has no fixed equation.
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Quantum Physics – perhaps pie in the sky. The notion of some “New” logic, what a load of hogwash.
The truth values of quantum propositions can depend on the context and the measurement processes involved. This is distinct from classical logic, where truth values are absolute. False statement. פרדס logic a legal system which compares court room judicial rulings to other yet similar courtroom rulings. The idea that truth values are absolute – utter hogwash. The attending audience to a court proceeding can and often has influenced the decision reached by the bench ie judges. A clear cut example being a lynch mob! פרדס logic share no common ground with A∧(B∨C)=(A∧B)∨(A∧C). Unlike classical propositions (true or false), פרדס logic rejects such black vs. white thinking.
The human eye views the world as having multiple shades of color – so too and how much more so פרדס logic. The lattice system rigid. The rules established by rabbis Yishmael 13 rules and Yossi HaGalilee 32 rules fluid and variable. Talmudic common law applies to all generations and time or situations. Hence this fits into a superposition of states until a measurement is made; multiple states simutaneously – represented mathematically by wave functions or calculus variables.
Wave function compares to the Supreme Court Roe vs Wade ruling and later another Supreme Court invalidating that ruling in favor of States Rights to regulate State trade and commerce based upon the Commerce Clause of the US Constitution. Roe vs Wade reflects the massive support for abortion choice made by individuals rather than some State or Federal rule which determined the matter straight up out of hand. The generation of the 1970s a completely different generation of the 2020s. Hence, abortion like the issue of slavery became a variable that changes over time.
פרדס logic in like manner … since the Rambam published his Mishna Torah that became the model for Jewish halachic rulings till the 1948 Israeli Independence war. After Jews ruled their homeland rather than being stateless refugee populations which had no political or civil rights, the Israeli court system absolutely rejects the Rambam statute law code in favor of the Talmudic common law model of precedent law.
Hilbert space theory prophetic mussar absolutely rejects. Mussar defines T’NaCH prophesy for the simple reason that mussar – unlike witchcraft does not pretend to predict the future as did Bil’aam the Goy “prophet”. Mussar instructs rebukes which require a person to grow that rebuke inside the spirit of their hearts and mature that idea as their own. For example the growth of a tree on sandy dry soil develops completely different than the same species of tree grown on flat mineral rich soil. פרדס logic stands upon the foundations of prophetic T’NaCH mussar. But how a person matures that mussar within the spirits of their hearts – this has no fixed equation.
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