John 1: A Winding Driveway

A re-write and clarification of the ideas proposing a Constitutional Torah Republic.

My Rav taught me early on that this Chag Hanukkah teaches the k’vanna of lighting the lights as a dedication not to assimilate or intermarry with Goyim; the most basic interpretation of the commandment from Sinai not to worship other Gods. Practically and intellectually meaning, the basis of study of the Torah … limit all interpretations of the T’NaCH to the Oral Torah logic system. Do not permit the “Dark Side of the Force” – a reference to alien Greek logic formats developed by Plato and Aristotle – to seduce you away from this Oral Torah dedication and commitment.

Bunk on the assimilated Reform “Tikun Olam תיקון עולם. As if these ignorant uneducated fools, who assume that they possess the wisdom to repair the Planet. Idiots like these arrogant folk, their reputation: to chase after the opinions of a 13-year-old girl and believe the worthless hype known as “Climate Change”. Monotheism violates the 2nd Sinai commandment. Islam avoda zarah – strict Monotheists. Yet their koran never once brings the Name of HaShem – the first Sinai commandment. They in point of fact, duplicate the sin of the golden calf committed by Aaron. They translated the Name (((This the living Spirit breathed within Man which caused, according to the Torah aggaditah, clay to become living life.))) to a word – Allah. Just as Aaron’s golden calf translated the Name unto the word אלהים. The Gospel of John likewise pervert the HaShem Spirit into word… the definition of the 2nd Sinai commandment. Avodah zarah continually attempts to pronounce the Name of the Gods.

The Torah commands the din of כרת for those who attempt to grammatically pronounce the Name of HaShem according to its letters. Israel has a brit with HaShem. Brit does not translate into covenant, as declare the new testament and koran avoda zarah forgeries. Brit means “alliance”. As in the alliance sworn by the 12 Tribes of Yaacov to form the Republic of Israel.

The American “Republic” split into warring States – the Civil War – over the issue whether States had the right to join or leave the Union of the Republic. Lincoln viewed the States as being on par with counties within a State. The States Rights proponents of the Confederacy lean upon how Jefferson understood the rights of the States; that States had the freedom to both join the Union and/or leave the Union. This comparison, an interesting parallel. Based upon the Southern States Rights, Jeffersonian democracy, who advocated the idea of “Freedom” as meaning: a concept remarkably similar to that of the Hanukkah revolt. Specifically, the idea that States enjoy internal domestic economic freedom from over-site or regulation from Carpet bagger Federal bureaucrats sent to sniff the butts of the States of the Union.

The Commerce Clause mandates power to the Federal Government to regulate Inter-State trade but not Intra-State trade. Post-Civil War the victorious “Damned Yankees” sought to change the American experiment away from a Republic unto a Democracy. The Hanukkah war against the Syrian Greeks, the latter sought to pervert Jerusalem into a Greek polis City State. The assimilated 1% Tzeddukim/Sadducees supported this type of Banana Republic status relationship. The Persians, and later Greeks both imposed a Banana Republic system by which the empire drained the resources of conquered territories like Judea. These empires used this 1% of assimilated Kapo Jewry to manage the Judean territories for the benefit of their respective Empires.

The United States treated many South American countries as banana republics. The P’rushim rejected the Kapo Tzeddukim assimilated Cohonim. The Book of Maccabees tells this tale. In similar fashion, the Confederate States rejected Lincolns perversion of Jeffersonian democracy. And post-Civil War Confederate States dismissively referred to Federal bureaucrats sent to regulate intra-State trade and commerce as ‘Carpet Baggers’. Establishment of a Constitutional Torah Republic: such an institution promises to heal the current Secular/Religious divide which has conflicted Jews, prior to Israeli Independence in the wars fought in 1948 & 1967.

Wisdom the ability to discern like from like. For example: מלאכה from עבודה. What’s the difference between these two similar verbs? Shabbat observance not to do forbidden מלאכה on the day of Shabbat as opposed to the negative commandments not to do forbidden עבודה on the 6 days of Chol; another term which also means shabbat. A person who lacks the ability to discern, not wise – just that simple. Therefore, wisdom exists as the ability to discern like from like.

The Jerusalem Post reports: “The most widely accepted proposal for amending the Law of Return is the annulment of the “grandchild clause,” such that the non-Jewish grandchild of a Jewish grandfather would not be able to immigrate to Israel, or at least would not be able to do so without his parents or the Jewish grandfather. One “secular” critic: Ruth Gavison, a professor of law at Hebrew University and a former candidate for the Israel Supreme Court. In an 86-page paper, The Law of Return at Sixty Years: History, Ideology, Justification – – she recommends revisiting the Grandparent Clause as “too broad.” She also suggests amending the Law of Return to not grant automatic citizenship to olim (immigrants).”

The chief cornerstone upon which a Jewish Constitutional Republic stands: A) The Written Torah ie first 4 Books of the Torah, to function as the Written Constitution of the Israeli Republic of economically autonomous States of the Union, based upon the oath alliance by which first Commonwealth Israel forges a Republic among the 12 Tribes. B) The establishment of lateral Common Law Courtrooms based upon the mandate of these Sanhedrin Courts to conduct ‘Legislative Review’ or משנה תורה over laws passed by the Knesset or any other type of Jewish government across all States of the Republic.

Oral Torah common law rejects the Statute Law assimilation as a perversion of the Torah in both substance and form. Whereas statute law as embodied in the Rambam, Asher & Karo statute halachic codifications emphasizes the importance of forms of ritual, expressed through their assimilated and therefore skewed idea of the halachic definition, as the substance of Law. Oral Torah common law courts learn Aggaditah as the basis to glean the k’vanna of Prophetic T’NaCH mussar. And employ this Prophetic mussar as the k’vanna of all ritual halachic observances.

Oral Torah makes distinction between substance from form. The substance of Common Law Courts prioritizes the authority of the T’NaCH prophetic mussar and the Mishna over the authority of the halachot learned from the Amoraim Gemara secondary sources. Statute halachah endeavours to impose a restricted definition of halacha upon all Jews as “the” Torah inheritance of religious Jewish People. This foreign assimilation fails to recognize the primary authority of any Mishna as a Primary source over any later Gemara secondary source.

All the later commentaries made on the assimilated Statute halachic codifications fail to study the halachah included after the B’hag, Rif, and Rosh codes as precedent halachot, intended to understand the k’vanna its Mishnaic Primary Source.

Furthermore, Oral Torah Common Law rejects any such artificial Orthodox monopoly over the Torah inheritance all Israel received at Sinai. Based upon the Mishna of Sanhedrin, which teaches that all Israel have a portion in the World to Come; the oath brit faith of Avram cut upon the souls of his future born generation chosen Cohen seed. The term “chosen” excludes the seed of Ishmael and Esau.

The Talmud learns that the mitzva of tifillah exists as the נמשל of the Torah korbanot משל. Just as the Cohen inheritance: not restricted solely to the House of Aaron, and the mitzva of Moshiach not restricted to either houses of king Shaul or king David. So too and how much more so: the “chosen people” metaphor, not restricted to Orthodox Jews who foolishly follow assimilated Roman Law halachic codifications – – a direct violation of the Torah negative commandment not to worship other Jesus/Allah Gods.

This most basic discernment separates the wisdom of distinguishing between Like from Like; the Universal false faiths dogma Creed place Monotheism on a pedestal. But Monotheism violates the 2nd Sinai Commandment.

The vision of the Torah as a Constitutional Republic. This visionary Republic not at all the same thing as a democracy. The difference between the two political concepts: 180 degrees poles apart. A contrast to one another as the Athens democracy, which forced Socrates to drink hemlock … from the First Israelite Republic which forges 12 Tribes into one nation, commonly referred to as the first Commonwealth/Republic.

In a word: the distinction between these similar terms: Republic vs. Democracy, leans upon the miracle lights of Hannukah, and/or between the subtle distinction between a skilled מלאכה – wisdom from an unskilled עבודה – slavery. A Torah Constitutional Republic ideal, currently exists only as a vision, as yet not a historical fact. The k’vanna of the clause תמיד מעשה בראשית repeated twice in the opening blessing of the morning kre’a shma.

Slavery in ancient Egypt, or as it existed in 18th & 19th Century South America or the Confederate States of America, qualifies as a historical fact and not a vision of faith. The Confederate States of America lost its struggle to achieve national Independence in a terrible war brother against brother. I can no more condemn an agriculturally based Confederate economy which depended and relied upon slavery to produce National wealth, than do i condemn Nazi Germany or Chamberlains appeasement or Pope Pius XII self-catered vanity to protect the interests of the Catholic church as his morality of choice.

The respective perverse hatred which condemned Jews, for the bitter Boxcar Versailles Treaty dictate, Chamberlain/Hitler dictate which destroyed Czech freedom, and the Nazi/Pius dictate which surrendered the Jews of Rome to war crimes crematorium. 10 Downing Street and Pius Rome both worked together as allies of Hitler. Let others vainly condemn these dead bastard sub-human animals.

This visionary Jewish political movement, which seeks to establish a Torah Constitutional Republic, condemns present day antisemitism as the sole fault of the Jewish people who have assimilated to cultures and customs of Goyim nations who have NEVER accepted the revelation of the Torah at Sinai at Horev. This “cardinal” sin compares to the Apostle Paul’s Fall of Man in the Garden of Eden. Assimilation to alien cultures, customs, manners, styles, and ways practiced by foreign Goyim, this defines the eternal Sin, known as the golden calf — throughout the generations.

I live today. Condemning Cowards whom history has swept upon the dung heaps of history accomplishes NOTHING, changes NOTHING, teaches no mussar …. Vanity, Vanity, All Is Vanity. Rather such tumah based emotional anger, it only invites other cruel cowards to deny the Shoah today in order to promote antisemitism again and again and again. Torah commands mussar strictly and only to living generations today; it rejects history as a perversion of faith. The historical Books in the T’NaCH merely employ history as a medium to teach mussar. The Aggadita and Midrashim in similar manner employ stories to teach prophetic mussar.

The corruption of history for history’s sake, this critical error of education, it invites revisionist historical perversion of past events. Revisionist history without shame calls day night and night day. Many Goyim express this debased immoral vanity, after only one or two generations removed, they deny that the Shoah war crimes.

Such cowards, they lack the moral spine to accept, much less so, take responsibility for the actions of their previous criminal government leaders. You cannot make a silk purse from the ear of a sow pig, a Holocaust denier. Torah mussar therefore limits the scope of its mussar to a simple premise: a bird in hand, worth two in the bush. Torah mussar rejects the topic of history. The latter subject has no share in Torah faith. The Talmud does employ Aggadic “history” stories.
But Aggaditah learns these history stories as a means to glean prophetic mussar from T’NaCH Primary Sources. The editors of the Talmud then combined these Aggadic history stories together with halachic ritual observances.

Therefore, who bears FULL responsibility for the Shoah abomination? My People. The Jewish People who assimilated and intermarried and embraced Goyim cultures, traditions, customs, manners, and ways. This avoda zarah rejects the revelation of the Torah at Sinai and Horev.

Tractate Avoda Zarah teaches that all Goyim macro-societies, they forever reject the revelation of the Torah at Sinai and at Horev. Jewish worship of idolatry/avoda zarah\ defines the sin of the Golden Calf for all generations. This av tumah, it caused Jewish g’lut. The defeat and fall of the 1st and 2nd Republics before the armies of the Babylonians and the Romans; this av tumah avoda zarah qualifies as the first cause for Shoah, and all antisemitism today.

Pointing fingers at sub-human Goyim leaders and slime hate driven racial cowards simply does not interest Torah mussar. Based upon the premise that HaShem created the world for his chosen Cohen people. We bear full responsibility, not them, for the av tumah crime of avoda zarah.

Those vile Nazi criminals do not live today. Therefore, its the objective purpose of post Shoah Jewry to persuade our people living today – to abandon the av tumah crimes – assimilation and intermarriage. Herein defines the substance of responsibility to keep and maintain the Torah faith.

This the eternal golden calf of the Jewish people, Jewish assimilation and intermarriage, merits absolute condemnation by my person in particular, and the Torah Constitutional Republic as a movement – in general. Mussar applies strictly and only to the Jewish people alone. No religion professed by Goyim, loudly proclaimed as truth … the Universal faith in One God etc etc etc, ever taught mussar as the pillar of Torah faith. Only a minority of Jewish rabbis today teach prophetic mussar as the k’vanna, the substance of Torah faith to rule the conquered lands of Canaan with lateral common law justice.

Goyim, and most Jews do not even know the meaning of the word mussar. Therefore, why condemn sub-human barbarians for their crimes against humanity, when the civilizations which produced these sub-human barbarians, they all do not possess the least bit of a clue what mussar means? Jewish avodah zarah releases av tumah spirits into the world which distorts and corrupts the souls of Goyim to rage racial hatred and slanders. Such vanity to foist the blame of antisemitism upon Goyim, this failure to address the first cause of all hatred directed against Jews compares to the cruelty of beating animals, due to their inability to understand human languages.

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Second פרק of Parshat במדבר

The Torah learns by way of a binary code. Something like Moris Code employs dashes and dots. Blessing curse tohor tumah דיוקים. The two crowns of the Torah, Parshat בחקתי and Parshat תבוא require that the persons who examine these crowns of the Torah make the critical דיוקים. Where the Torah blesses contains equal and opposite Torah curses.

Justice requires that bnai brit man accept and acquire responsibility for all actions brought into this world. The actions a person takes compares to children born. Just as abandonment of children, deposited upon stones and left for wild animals to consume – morally repugnant. So too, corrupt moral social behaviors and patterns. Social behavior defines the character of the bless\curse ratio in this world.

Tohor/tumah partnership commandments learned לשמה, each and every Parshah has 3 other partner Parshaot. The false/tumah לא לשמה sh’itta of Torah learning which defines religious Jewry in g’lut, limits the Torah to the Parshat Shevuah, and makes a focus upon the study of much later commentaries written to “explain” Torah פשט.

Rav Nemuraskii emphasized that the sh’itta of Rashi פשט on the Chumash teaches how to correctly learn the Talmud. Whereas Rashi פשט on the Talmud focuses chiefly on how to correctly read a page of Gemarah. The texts of the Gemarah, exceedingly complex and subtle משנה תורה common law.

Remember my first ראש ישיבה, Rabbi Kaplan taught me the basis of Mishna, that it learns through the sh’itta of Case/Law. Case/Rule Law defines common law. Hands down this revelation totally shocked and amazed me. Why? Because when the rabbis, not just in that Yeshiva, when they taught Gemara, their learning focused upon correctly reading the language of the Gemara, rather than making a search study for logical precedents.

The Baali Tosafot, by stark contrast, their sh’itta of learning prioritizes as critical, the search for legal precedents. The post Rambam Civil War rabbis, they focus, for example, reading the printed words of Rashi’s Chumash commentary, rather than duplicating how Rashi דרוש learned Primary sources gleaned from the Bavli and Yerushalmi sources; so too these same assimilated rabbinic Torah instructors limited research on the Baali Tosafot, simply to correctly reading the words written by those common law Reshon scholars.

The Tosafot HaRosh for example, it basically learned the Baali Tosafot comparable to how אונקלוס learns the language of the Chumash! A true disappointment. Had hoped the Rosh would reveal to me common law research secrets. Had the Rosh duplicated the search for precedents of how Tosafot learned, his books would not basically have sprouted dust upon my shelves. And perhaps his son, the author of the Tur, would have learned the Talmud as common law rather than assimilate and embrace the Rambam sh’itta which perverted the Talmud into a religion rather than a courtroom.

The Rosh correctly follows the sh’itta learned by both the B’hag and the Rif. Not till Rav Nemuraskii did any rabbi, before or after, command me to make as my focus, to learn how these halachic codes employed their halachot as precedents to understand the k’vanna of the language of the Mishna. Not till Rav Nemuraskii did any rabbi, before or after, command me to weave Rabbi Akiva’s פרדס logic system, to understand the depth relationship shared between the T’NaCH mussar to halacha.

דרוש ופשט to learn the absolutely critical T’NaCH/Aggaditah\Midrashim relationships; רמז וסוד to weave the prophetic mussar learned from the T’NaCH Primary sources, which serve as the k’vanna basis for the פשט of the Aggadah and Midrashic Primary and secondary sources, this the discipline of learning, by which thereafter it becomes possible to understand the purpose/k’vanna of halachic ritual observance practices modern religious Jewry embraces.
The sh’itta of how Rav Nemuraskii learned, it served as the basis to grasp how Rav Ashi and Rav Ravina edited the Sha’s Bavli. It seeks to duplicate how the pre-Gaonim, Savoraim (“Reasoners”) likewise learned and edited the Talmud. The Talmud, like the Chumash and the Mishna, exists as משנה תורה common law.

Other, tumah/corrupt Jewish branches compete with משנה תורה common law. The Tzeddukim, Karaim, and the Roman statute law advocates: the Rambam, Tur, and Shulkan Aruch – all made major challenges and inroads on how to learn the Talmud. Like the false messiah Xtian religion, all strive to negate the Talmudic Oral Torah system of common law.

Something like, and similar to, how the Zohar and Ari “kabbalah” overthrew and replaced the T’NaCH as the masoret of “kabbalah”. Which “kabbalah”? Answer: Prophetic mussar as the eternal “kabbalah” of the Jewish people. These ‘replacement theologies’ all challenged the dominance of משנה תורה common law — just as does assimilation to foreign cultures and practiced customs.

The framers of the Talmud, their k’vanna: to set the model of lateral common law courtrooms within the Jewish state. This Talmudic idea of Messianic redemption from g’lut centers upon the Primary responsibility of Jews to accept and take responsibility for our social interactions and behaviors with our People in the oath sworn lands.

Modern Amish ultra-orthodox Jewry which prefers living in g’lut rather than embracing our brit responsibility, to rule the oath sworn lands with righteous justice, as shaped and determined by lateral common law courtrooms; these corrupt fools directly compare and resemble — to the tumah of the Wilderness generation, which has no portion in the World to Come; despite the fact that that generation claimed to “accept” the revelation of the Torah @ Sinai @ Horev. On par with the Torah True Judaism; Neturei Karta screams and rants about its piety and righteousness.

Parshat במדבר affixes לשמה to 3 other Parshaot, all of which, by the sh’itta of this learning, cement themselves to the tohor Horev middah of רב חסד. The partnership of Parshaot לשמה, [[ Whose opening סוגיה continues within the larger (פרק (כו: א – לב:ג, a huge בראשית פרק.]], this gigantic סוגיה has the simple code name of: ( . ). Because the entire Parsha of ויצא exists as one simple סוגיה: teaches the aggadic mussar, the g’lut wilderness journey of Yaacov.

Parshat תצוה also opens as a סוגיה who’s opening פרק began in the previous Parshah of תרומה שמות. The complete פרק learns from שמות כו:טו to כח:ה, but within this Parsha two סוגיות. The first סוגיה, כז:כ,כא. And the second סוגיה כח:א – ה. The mussar of the Menorah oil light, a direct connection to both Shabbat and Channuka. What defines the mitzva of the Mishkan? A Tent or lateral common law justice/courts?

Like the bard Led Zeppelin sang: “sometimes words have two meanings”. G’lut לא לשמה Jewry restricts the Mishkan to a literal interpretation rather than to aggadic mussar interpretation applicable to all generations of Israel as an eternal obligation, just like the lights of shabbat and Channuka equally apply to all generations of Jewry. Xtianity, by contrast, reads the “old testament” only as history which the noise testament fulfills.

The 3rd partnership Parshah, ראה, like the previous 3 partner Parshaot opens with a סוגיה of a larger פרק within the previous Parshah! That פרק learns from דברים י: יב – יג: א. The opening סוגיה within this Parshah: יא: כו – כח. The פרק opens with the obligation of the duty of the heart: fear of heaven and the opening סוגיה of Parshat ראה places the burden of blessing/curse – how we behave toward our People – as the brit faith upon all generations of the chosen Cohen nation.

Most Parshaot within the Torah conclude with a פרק, and open with a פרק. The tohor middah רב חסד always opens the Parshah with a סוגיה! This middah compares to the social partnership between the Tribe of Yechuda and Shimon. The latter developed a reputation for his anger issues. Hence the connection the middah רב חסד has the tohor middah of ארך פנים.

Aggadic mussar shares little or nothing with learning the Torah as a historical document, as the Xtian abomination preaches. In like and equal measure that the mitzva to “build” the Mishkan has everything to do with the tohor mitzva to “build” lateral common law courts of common law justice. Israel did not come out of Egypt to worship HaShem in a tent. The Torah rejects Par’o, and commands the responsibility to establish freedom in our country and to respect the dignity of all our People.

The 2nd פרק of Parshat במדבר learns together with all the פרקים concluding with the 13th פרק: א:מח – נד, the census of the Tribes Moshe took out of Egypt, with the notable exclusion of the Tribe of Levi. That generation entered into the land. That Tribe brought justice to Israel when that generation pursued the sin of the Golden Calf – translating the Spirit Name into words.
The language of the Mishkan learns by way of משל\נמשל. The aggadita that Levi “carried” the Mishkan comes to teach that Levi bears the burden to instruct משנה תורה/common law to the generations of Israel. This education of משנה תורה/common law euphemistically referred to as “the school of the prophets”. Who qualifies then as “והזר הקרב יומת”? Greek logic and Roman statute law.

Let’s learn.

A precise exact kabbalah mussar: הושע ב: יח – כב. The spiritual concept of brit, expressed through the mitzvah precedent of קידושין. A slightly distant precedent: ה: א – ז. The entire world did not accept the revelation of HaShem @ Sinai @ Horev. Generations of generations of Goyim have sought to know HaShem only to worship other Gods. For assimilated Jewry to return and achieve t’shuvah to the oath brit faith … really no different from the Goyim whose cultures and customs assimilated Jewry has avidly embraced.

Turning to the משנה תורה, a slightly distant precedent: ז: יב – טז. To learn this סוגיה requires making the essential דיוקים which switches the blessings unto curses. A distant precedent: יד: כח – טו: ו. The comparison of הזר to a הנכרי. The latter, clearly a refugee Goy temporary resident. The “זר” then seems to qualify as an assimilated Jew, something like Rambam supporters who prefers his posok over that of the Rif and the Rosh.

An exact precise precedent: כב: ה – כג: ב. Clear distinct definitions of bnai brit culture and custom social expectations of behavior. The shift of halachah away from common law precedents which learn the k’vanna of a given Mishna; most of the post Rambam Civil War rabbis and common man failed to discern, due to the similarity of language employed, and the ease of organizing halachah into clear religious categories of observance.

A distant precedent: כג: כ – כד. Partnership loans with our People, contrasted by business loans contracted with Goyim based upon profit. A precise exact precedent: כה: יז – יט. The accursed social behaviors of Amalek. Another precise and exact precedent: לג: כ – כג. That learns the required דיוק made upon Torah blessings.

The king rides in the field adjacent to our homes. May my people strive to perfect the duty of the heart and perfect a t’shuvah korban holy to HaShem.

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