Day 4-Cornelius Calls for Peter- Scriptures Acts 10:1-48

The 11th chapter of Leviticus. The chapter contains 3 sugiot: ה: א – י.יא – יג. יד – יט.

Learning the Written Torah by means of משנה תורה and prophetic precedents requires an in-depth study of the logic of the Oral Torah middot system.  The different Torah commandments, they compare to Mishnaic Case\Din Law.  The contrast between the study of commandments as precedents to grasp the mussar Moshe the prophet commands the generations of Israel.   

Contrast the statute law codes of positive and negative commandments and halachot.   The distance which separates these divergent legal systems, as vast as the Pacific ocean that separates the United States from Japan.  The latter separate the commandments into a simplified positive & negative “racial” division.   This sh’itta fails to appreciate how one commandment amplifies and interprets other commandments – the most important and essential key to understanding the Torah as common law.  The Reshon Rambam and those influenced by his error, the Baal Ha’Turim sits at the top of this long list of ignominy.   This ירידות הדורות – Domino Effect caused Yosef Karo, and all his later commentators, an inability to grasp the Torah as the first common law codification.

Once Napoleon freed Western Jewry from our illegal ghetto imprisonment, almost immediately thereafter rabbinic Judaism fragmatized.  This triggered a massive delegitimization of Rabbinic Judaism, especially coupled together with the introduction of citizen rights and separation of church and State.  Rabbinic Judaism failed, to this very day, to address the assimilation of Jewish populations to modern Goyim societies, together with the explosion of technological innovations which has defined the reality confronted by post Ghetto Jewry unto this very day.

Rabbinic Judaism, its opposition to Zionism, has severely set back the effort to re-impose the Torah as the Written Constitution of the Jewish state.  Delegitimated Rabbinic Judaism, has attempted to re-establish the Sanhedrin court system.  Alas these rabbis, to which I initially joined, do not possess the slightest clue how to set up a lateral common law Sanhedrin courtroom.   In dismay I personally witnessed a vote by which my peers decided to base the Sanhedrin court upon the Rambam statute code.  My peers preferred the model of the Rambam statute law code over the Talmud common law code!   At that point came the realization of the ineptitude of my rabbinic peers.

Rav Yoel Schwartz followed up this gross error with an attempt to cause the Sanhedrin to adjudicate a Benai Noach legal dispute abroad.   The Sanhedrin court has a legal mandate limited to within the borders of Israel.   The entire reason to promote Benai Noach abroad, to educate Goyim in Torah common law here in Israel, which would permit these Goyim to return unto their homelands and establish common law Benai Noach courtrooms abroad.   My vocal opposition to Rav Schwartz got me expelled from the Sanhedrin.

Following the collapse of the Sanhedrin attempt to adjudicate a Benai Noach legal dispute abroad, my former peers then switched tracks and focused upon Benai Noach sacrifices.   Even while a member of the Sanhedrin, this too I opposed.   Korbanot involve making a Torah oath, they do not exist merely as making a barbecue unto Heaven.  The Sanhedrin chose one Roger Gatton to dedicate korbanot.  He successfully built an altar and made a bird sacrifice based upon the instruction given by Ben Shurr and myself.

Then the Sanhedrin under the “leadership” of Hillel Weiss, attempted another korban, this time the dedication of a whole lamb.   The Chilul HaShem, Weiss demanded that a Goy place the slaughtered lamb intact, directly upon the altar – wool guts and all.  Roger Gratton refused to participate in that stupid act of korbanot ignorance!   The charred corpse of that blackened mutilated lamb, thereafter packed into a plastic trash bag and cast upon the garbage heap!

The complete and total ignorance of Hillel Weise on the Gemarah of זבחים forced the expulsion of Weise from the Sanhedrin; a similar “korban” attempted revolution within the government of Israel itself.  Those rabbis simply lacked the required knowledge and skill necessary to organize lateral common law courtrooms.  To which, Moshe the prophet set the precedent, before he passed from this world.  

To establish a Federal Sanhedrin court system starts with the small Sanhedrin courtrooms – the purpose of the 6 cities of refuge.  To re-established the Great Sanhedrin Federal Court, Israel must return and accept both the Republic, together with Capital Crimes punishments. 

The Great Sanhedrin does not function as a lower Torts court, which judges cases of damages, both within Israel and abroad.  The Great Sanhedrin, not organized around selected committees, as defined by the US Congress.  The Great Sanhedrin does not compare to a legislature which votes on bills through a majority plurality.

A Great Sanhedrin judges Capital Crimes Cases.  The judicial “buck” stops within the Great Sanhedrin.  The Nasi splits the Court into Prosecutor and Defense judges who argue their case position before the opposition judges within the Court, and the Nasi.   The objective of the arguments, to cause one or more of the opposition justices to validate the arguments of the opposing justices.   To cause one or more of the opposition justices to leave their group, and join the other side.  If no movement of this nature occurs among the justices, then the Nasi makes the final ruling.

The korban of purification addresses a broad spectrum of tumah guilt.  Avodat HaShem revolves around the opposing poles of tohor and tumah.  The Torah continually differentiates between form and substance.  The substance of all Torah prophetic commandments – mussar applicable to all generations of Israel.  Something like the iron sites of a rifle.  Prophetic mussar represents the rear fixed substance site, while korbanot expresses the front moving site – that views ever changing forms of reality.

A slightly distant precedent דברים ב: ב – ח.  Relations with Esau, fluid and always changing.  Jealousy and fear define the relations with Esau and Israel.  Moshe commands a mussar regarding relations with Esau based upon weary caution; trade but limited social interactions.

דברים does not have a precise precedent by which to understand the mussar applicable to this type of korban.  ישעיה however instructs a precise mussar commandment: כח: ט – יג.  To understand complex and abstract strategy requires much more than a superficial understanding and an emotional reactionary approach to living life.

Newspapers and Television opinionated news – from such empty propaganda a Man does not learn, much less develop strategic doctrines.  Men such as Hillel Weise should never assume the mantle of leadership.

Another precise precedent ל: יב – יח.  The wisdom of judgment does not come from platitudes and the power of Office.  The forms of government do not make a Man wise.  Trade with Goyim requires caution and restraint.   Knowledge that Esau views Israel with jealousy and fear merits deep consideration.  Obviously, for Israel to copy and duplicate the ways and practices of Esau – most unwise.  Esau knows nothing of the tohor\tumah division which forever separates avodat HaShem from avodah zarah.

A distant precedent: מד: א – ה.  The reverse equally merits strong restraint, when Esau pretends to call himself “the New Israel”.  Esau knows nothing about the differences between tohor and tumah.  Islam abhors pork but consumes camel products; it does animal slaughter with a knife, yet knows nothing of kashrut.  The so-called ‘daughter religions’ worship alien foreign Gods.

Another distant precedent: מה: ח – יג.  Creeds, theologies, and dogma the church declares that these have replaced the authority of the Torah.  As if the pot can give mussar to the Creator of the pot.  Yet the so-called “daughter religions” do just that; they invalidate the Name revealed in the 1st Commandment and pollute the Name by “converting” the רוח הקודש unto words, just as did Aaron when he translated the Name unto the word אלהים.

This והארץ היתה תהו ובהו, precedent requires deep consideration.  That, the opening פרק of the Written Torah goes from בראשית א: א – ה.  Six times, like the Order of the Mishna, the word Name אלהים employed.  To what does this opening sugia of the Torah compare?  Perhaps the mitzvah to remove all חמץ the entire 7 days of Chag Pesach.

Why does חמץ carry the din of כרת, during the positive time oriented commandment of Pesach?   All the rest of the year, eating חמץ, the basis of bread, quite preferrable.   What mussar does the struggle to remove חמץ from our lives during this positive time oriented commandment, what k’vanna does this harsh commandment come to teach?  Does חמץ compare to Capital Crimes?  Answer: Yes.
How does חמץ compare to a Capital Crime?  Answer:  Avodah zarah.  The commandment to remove חמץ teaches mussar by means of the sh’itta known as משל\נמשל — form/substance.  Paro, together with the so-called daughter religions, all worship foreign Gods.  The mitzva of counting the Omer, serves as a precedent by which to learn the k’vanna of the משל command to remove all חמץ from a persons’ domain prior to Pesach.

Prior to acceptance of the Torah, the k’vanna of Chag Shevuoth, Israel counts the Omer.  Just as prior to Pesach the chosen Cohen nation removes חמץ from our domain, so too the Omer we struggle to do t’shuvah upon our Yatzir Ha’rah who entices us to worship avodah zarah.  

Just 40 days after the terror of the revelation of the Torah @ Sinai, Israel translated the Name unto the word אלהים and therein worshipped avodah zarah as taught through the משל of the ‘Golden Calf’.  Torah teaches the mussar of how to discern between substance and form.   

This fundamental distinction serves as a יסוד by how the משנה תורה interprets the k’vanna of the language of the other 4 Books of the Written Torah.  All of the תרי”ג mitzvot have no “legs” to stand – by themselves alone – without the living tohor Spirit of mussar which breathes life into these commandments as HaShem breathed life into clay and caused Adam Ha’Reshon to live.

The study of the common law Written Torah learns by way of precedents.  These precedents both define and command mussar to all living generations of Israel.  Just as the commentaries written by the Reshonim scholars have no legs to stand by themselves alone, so too the Written Torah commandments require the משנה תורה to breathe a living soul into those commandments.

Shabbot and the negative commandment not to do m’lachot requires the Oral Torah to define the k’vanna of this great Torah commandment.  All the תרי”ג mitzvot separate and discern between substance and form.  Worlds separate the forms of government from the real power welded by political leaders who rule a nation.  Oral Torah requires living generations to interpret the k’vanna of the תרי”ג commandments forms.  

Hence the colossal titanic error of codifying the תרי”ג commandments into statute law positive and negative commandments, which virtually all the Reshonim scholars after the Rambam Civil War failed to denounce.  The perversion of Torah common law unto statute law compares to eating חמץ during Pesach.

A precise precedent מח: א – ב.  HaShem eternally weighs the heart of man and discerns between truth of substance and the lies of external flattery.   The 2nd סוגיה addresses the subject of the dedication of a meal offering, applicable to the poorest folk among our Cohen nation.   It compares to the meal offering of a wife whose husband burns with jealousy, who suspects her of committing the Capital Crime of adultery.

A precise משנה תורה precedent: דברים כד: י – יג.  All bnai brit Israel dedicate our lives before HaShem to respect and preserve the dignity of our people.  The capital crime of adultery emphatically betrays this solemn dedication before HaShem.  ישעיה too commands a precise precedent.  מא: א – ז.  The non bnai brit Goyim always confuse forms of faith for the substance of faith.  Torah faith stands upon the יסוד of the oaths sworn by the Avot, HaShem in turn swore an eternal deed inheritance of the oath sworn lands given to the chosen Cohen nation.  Esau and Ishmael reject this brit on par with their rejection of the Torah @ Sinai @ Horev.

The 3rd סוגיה of this פרק: the אשם ram offering.  A slightly distant precedent, דברים ב: ח – טז.  The Arabs promote a blood libel slander, known as ‘Greater Israel’.  They foist their covetous eye upon the Jewish people and declare that we seek to conquer Arab lands.  

In point of fact, Israeli foreign policy seeks to promote Arab sovereignty over their People and lands.  Only in this manner can Israel gain the trust of our Arab and Muslim neighbors to cement an economic alliance of trade and establish the North African trade route.

A slightly distant precedent: טז: יח – כב.  The tohor obligation to rule the land with Case\Rule common law justice stands in sharp contrast with the Yatzir which worships power and oppression of the weak and helpless.

A precise משנה תורה precedent: דברים כד: יד – כה: יב.  The dedication of the אשם korban of purification, its k’vanna centers upon respecting and protecting the dignity of our Cohen people, regardless of their economic standing in this life.

A precise mussar precedent learned from ישעיה, מא: ח – טז.  HaShem brings the geulah from g’lut and respects the dignity of his chosen Cohen nation.  All the enemies and oppressors of Israel, their time basking in the Sun, the pride of their faith and religions shall permanently fade unto the dust, like the bones of a dead man.

A kosher Chag Pesach to all my people.

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