Hullen 10b The distinction between Judaism and Cultural Zionism Cultural Zionism does not denounce or belittle the achievements of other civilizations but rather argues that for Jews to successfully rebuild our homeland we must rely exclusively upon our own cultural traditions to form a government by which we rule these lands with righteous judgments. Hence returning to the logic which the Talmud employs. The Talmud brings disputes between Sages - this defines its style. Oral Torah logic consequently centers upon resolving the dispute between sages by making the presumption that their dispute marks a distinction between cases, as which case qualifies as a valid precedent, by which the generations of Israel can clearly understand original intent of the language of our Mishna. The discipline to discern between the cases therein strives to resolve the case/din disputes within our Talmud. This methodology clearly stands apart from the classic halachic codifications made by Jewish scholars in the Middle Ages. Cultural Zionism seeks to re-establish the Written Torah as the Constitution of our Republic. The effort to clearly understand the original intent of the Mishna therein gives scholars today the ability to understand the language of the Written Torah as the Constitutional document wherein the Sanhedrin Central Government can weigh and determine if the laws passed by the States of our Republic comply with the original intent of the Framer, the prophet Moshe our Teacher. The Sanhedrin Central Government does not regulate the trade among and between the States of our Republic but through legislative review it does regulate the laws established by the States of our Republic. The States of the Republic have freedom to establish whatever form of State government they so choose. But if a State government makes a law which violates the original intent of the Written Torah Constitution, then the Sanhedrin Central Government not only has the mandate to invalidate this law, but it has the authority to re-write this law wherein in complies with the Constitutional original intent of the Framer. The middah of נשא עון the 10th middah of the Oral Torah logic system, this measurement as found throughout the TNaCH literature endeavors it measures the commitment to do righteousness and just judgment, as opposed to the pursuit of vanity - wealth, prestige, and pride. This middah weighs the commitment of the generations to commit to keep and honor the commandments made by our prophet. Nietzsches God is dead philosophy compares to the sin of the golden calf, wherein Israel - whatever the generation living at the time - believes that we have no prophet living in our generation today. The Torah calls Israel the nation of Cohonim. בראשית\ראש בית, the Cohonim through their avodat HaShem - they dedicate the head of our nation to comply with and sanctify the commandments of the true prophets. The body follows after the head. If our leaders pursue vanity and follow after false prophets then oppression reigns within our land. The 9th of Av commemorates when the Wilderness generation despised the commandments of the living prophet. All generations of Israel, we together stand upon the exact same scales of judgment. The middah ופשע, weighs the commitment to build peace among and between the bris people, through the strength by which the bris people strive to understand the Oral Torah 13 middot. All tohor middot must past through the gate of אמת. But the tohor cohen dedicates all his avodat HaShem in the Temple to the dedication of the house of Aaron to sanctify the Prophet Moshe our Teacher. In essence the challenge of Korach to the House of Aaron centers upon this point. Korach challenged the Torah of Moshe and the House of Aaron dedicates all avodat HaShem in the Temple to honor and obey the Prophets commandments. The contrast with Miriam and the din of tzarat wherein HaShem judged her - Miriam challenged the order established by Moshe the Prophet of the Levites determining the halachot. בטל for ever stands in the shadow of פחד יצחק. Our father gave his blessing to Esau. Esau its the name of our yatzir harah for ever. How then do we understand the Gemarah? מכלל דרב חסדא אעג דלא שיבר בה עצם אלא במאי איפגם? אימא בעצם דמפרקת איפגים. As mentioned above, by the way i learn רב חסדא his opinion applies only to fowl. הוה עובדא וטרף רב יוסף עד תליסר חיותא, כמאן? דאי כרב חסדא מכדי מתלא תלינן ממאי דבעצם דמפרקת דקמייתא איפגם, דלמא בעצם דמפרקת דבתרייתא איפגם. This lenient opinion in cases of doubt with fowl requires further clarification. The second lenient ruling עד אחד נאמן באיסורין this ruling only applies when the knife blade its checked after each and every שחיטה. דתנן כל פסולי המוקדשין פרק חמישי - רשבג אומר נאמן הוא על של חבירו ואין נאמן על של עצמו. רמ אומר החשוד על הדבר לא דנו ולא מעידו. גמ. דף לא. - וכדאמר רב חסדא אר יוחנן ביחיד מומחה הכא נמי ביחיד מומחה וכו. Why is the expert permitted to testify as a single witness in our Gemarah? An expert must guard his reputation. Hence the following ruling does not apply to a מומחה..... דף לה: בכורות - רועי כהנים והן ישראל אינן נאמנין דחיישינן ללגימא וכש כהן לכהן, דחיישינן לגומלין וחיישינן ללגמא. ואתא רש למימר נאמן על של חבירו ואינו נאמן על של עצמו ואתא רמ למימר החשוד על הדבר לא דנו ולא מעידו. As spoken earlier the practice in Israel wherein the משגחי כשרות receive their wages from the owners of businesses, this custom lacks good ethics. Kashrut does not stop at the waters edge of the slaughter house. The food industry requires independent objective inspectors. As bribery perverts justice so too משגחי כשרות should not receive their salaries from the very same management which they police. All comes from heaven, except fear of heaven. Halachic knowledge and technical expertise does not replace fear of heaven. Our Mishnah hinges not on technical expertise but rather upon fear of heaven - doing the mitzvot in the Name of Heaven. Why did our Prophet Moshe not receive the blessing to enter the oath sworn lands? The generations of Israel, in times of distress, when extreme emotions of anguish and bitterness burns within the souls of our nation [the metaphor of an nation thirsting for drink in the wilderness], the public sanctification of the Name comes when our leaders speak to the embittered nation - the middah of וחטאה. The recent murder of the 3 Yeshiva boys who learned in Hebron, at the time when hatred, a thirst for revenge seared the hearts of our people, at that moment Torah sages need to speak to the stone hearts of our embittered nation and arouse Israel to remember the oath to obey the commandments of our prophet at Sinai. On two occasions did Moshe stand before the great Stone when passionate bitterness consumed Israel like fire devours wood. The first time, before Israel swore the oath to obey the commandments of the prophet. Then forty years later after that generation who profaned their oath at Sinai - Sinai fell upon then and buried that enter generation - the mitzva to speak to the great Stone. Horev, the prophet heard the 13 middot Oral Torah revelation. Our prophet failed to sanctify the middot of the Name of HaShem. The rebuke to our prophet, this mussar applies to each and all Torah sages for ever. When Israel stands at the Gates of WAR, its not technology and technical expertise that shall cause Israel to prevail over our enemies. Our enemies they too possess skills in technology and technical expertise in warfare. The edge wherein the sword of Israel prevails over that of our enemies, Israel re-dedicates, holy to HaShem our oath bris to keep the commandments of the greatest of all our prophets. Obeying the commandments of our prophets, this protects and guards our nation more than anything else. An expert who lacks fear of heaven, what proof does the public have that his slaughter he did in the Name of Heaven? The Torah logic system does not compare to Aristotle or Hegels logic doctrines. Torah logic compares to the relationship of the Moon to the Sun. All Torah prophets their Torah comes from Moshe just as all moon light comes from the Sun. Hence Torah logic springs from the pages of the Written Torah. The Written Torah serves as the genesis wherein the Oral Torah makes measured comparisons in order to learn and interpret the kvanna of the Framer of the Torah. HaShem commanded Moshe to speak to the great Stone. Tefillen as a metaphor, we place upon our arm and head. Tefillen has a direct link to tefillah/prayer. The middot system of Oral Torah logic makes measured comparisons and contrasts with an eye toward understanding the depth of the subject. בראשית\ראש בית links the chosen firstborn COHEN to the dedication to obey the commandments of the prophets. This idea learns from the revolt of Korach against Moshe followed by the rod of Aaron sprouting almonds - the middah of ופשע. The framers of the Siddur place krea shma adjacent to the shemone esri. Oral Torah logic does not stop at the ritual forms as located in the Siddur. Tefillah requires kvannah. The 4 parchments within tefillen contains the first two paragraphs of the krea shma. As Moshe received command to speak to the Stone so too Israel can speak to our tefillen; the krea shma serves as the template wherein the shemone esri achieves order. The Siddur means order. Kvanna exists as measured alignments. The fundamental distinction between the Name - as located in the krea shma - and the rests of the words in the krea shma, the Name its a Spirit and not a word. Speaking to the Stone entails blowing the spirits within our souls; likewise its our spirits blown through our breaths wherein the generations can align and speak to their tefillen at the moment they stand in the shemone esri. But shall a person who lacks fear of heaven go to all this trouble? Its so easy to davven at the correct time, with a minyan and mouth the words as found in the Siddur! [This represents how non experts pray]. Fear of heaven, the foundation upon which Cultural Zionism stands, rejects the ritual forms of being religious. Judaism as the religion known today, it springs from the last glut; Israel scattered throughout the lands of Esau and Yishmael. Refugees, they flee from total defeat because of disastrous wars. Defeat in war strips the garments of dignity and honor away from the exposed and naked refugees, whose perilous existence in foreign lands makes these survivors both reviled and despised by the nations wherein they fled for refuge. Judaism as a religious faith, its dead. The rise of the Jewish State following the Shoah of European Jewry - those floods of bloodshed washed away the religion of Judaism, the faith of glut Jewry, like as did the floods destroy the generation of Noach. Jewish exiles, despised and oppressed in foreign alien lands, do not compare to the nation Israel, victorious in multiple wars, today. Hence Cultural Zionism stands distinct from religious Judaism. Judaism as a religion forges faith in a crushed and broken, a people stripped of their nationality and identity. The defining humiliation of all refugees - they exist as people who have no country. Cultural Zionism stands upon the genius of the generations of Israel, to build our nation and Jewish governance on the lands which our people rule - based solely upon the cultural traditions alone of our people; assimilation to the customs and cultures of the non bris Goyim defines avodah zarah. This second example like the previous one before it seeks to distinguish, like holy from profane, the distinction between a man who has fear of heaven from a man who lacks fear of heaven. Cultural Zionism argues that all terms require crystal clear definitions. Ideas stand upon verbs. From the term peace to the 13 middot which Moshe the prophet orally heard at Horev - all these terms require clear and precise identification and formulation of the meaning of these terms. For Israel to succeed to rule the oath lands of the bris our leaders need to become experts as diplomats - governance requires diplomacy among and between our people and our allies. האמר רבי יוחנן לא אמרו להראות סכין לחכם אלא מפני כבודו של חכם. מנא הא מלתא דאמור רבנן אוקי מילתא אחזקיה? The Torah employs the language of ארץ אחזתכם, an interpretation of this term ... wealth and strength Jews enjoy when they rule their own country. Refugees and other Stateless peoples stand in stark contrast. Even when glut Jewry attained wealth or prestige in foreign lands, they remained always as despised and hated outcasts. Even after Napoleon separated the Church/State incestuous relationship which prevailed in Europe prior to that revolution, [separation of State and Church permitted Jews to leave the Catholic imposed Apartheid ghetto prisons], none the less, only on rare and brief occasions did glut Jewry enjoy a spring of freedom. Spanish Jewry, for example, during the best of times prior to their expulsion and tortured forced conversions, suffered from huge percentages of Spanish Jewry assimilating and disappearing into the non bris culture of that heterogeneous civilization. The Torah employs the metaphor of house when it describes bris rule upon the oath sworn lands. A man marries to have children, this the Torah calls kdushin. Likewise ruling these lands stands on a foundation that the bris people do so with intent that other generations likewise enjoy this inheritance. The chosen people, meaning the inheritors of the Cohon faith; the prophet commanded that Avodat HaShem requires that the bris soul walk before HaShem - who redeemed Israel from oppression and slavery - with tohor spirits and not tumah spirits. The 13 Oral Torah middot define tohor spirits. But these tohor spirits they do not exist as words; the words serve only as a משל to the נמשל of these middot Spirits which Moshe orally heard at Horev. Defining the meaning and intent of Spirits - this qualifies as a great Torah wisdom. Therefore, the essential qualities which distinguishes avodat HaShem from avodat zarah, the oath of נעשה ונשמע to keep and do the commandments commanded by Moshe the prophet at Sinai. דכתיב: שמות י:יא - לא כן לכו נא הגברים ועבדו את ה וכו ... והיה כי תבאו אל הארץ אשר יתן ה לכם כאשר דבר ושמרתם את העבדה הזאת ... וידבר ה אל משה לאמר קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה לי הוא ... והיה לאות על ידכה ולטוטפת בין עיניך כי בחזק יד הוציאנו ה ממצרים.... ויחר אף ה ביום ההוא וישבע לאמר אם יראו האנשים העלים ממצרים מבן עשרים שנה ומעלה את האדמה אשר נשבעתי לאברהם ליצחק וליעקב כי לא מלאו אחרי בלתי כלב בן יפנה הקנזי ויהושע בן נון כי מלאו אחרי. Tefillen possess a unique quality; the bris people can make Torah oaths with tefillen. The Torah commandment of krea shma requires tefillen because acceptance of the bris yoke of heaven requires making a Torah oath. The oath distinguishes the bris people from the non bris people. All worship of God outside of the oath parameters qualifies as avodat zarah. Lshon harah employs half accurate statements and possibilities of guilt. This injurious behavior actualizes tumah spirits within man. Consequently the Sages do not so much approve on the reliance of probabilities or hearsay evidence. Halacha in such instances - only בדיעבד. Direct first hand eye witness evidence, this represents the ideal. When a person relies upon probabilities, under these adverse conditions the halacha בדיעבד permits limited lateral freedoms of choice. Lateral freedoms, meaning a person with fear of heaven should strive to link mussar as a defining intent when halacha enters into בדיעבד realities. Torah contradictions require mussar kabballa. Mussar kabbala, meaning linking a study of the prophets to the halachic rulings which stand upon בדיעבד lateral freedoms of choice. חלק פרק אחד עשר סנהדרין דף צא: רב חסדא רמי כתיב (ישעיה כד) וחפרה הלבנה ובושה החמה כי מלך ה צבאות. וכתיב (שם ל) והיה אור הלבנה כאור החמה ואור החמה יהיה שבעתים כאור שבעת הימים. לא קשיא. כאן לימות המשיח, כאן לעוהב. ולשמואל דאמראין בין העוהז לימות המשיח אלא שיעבור גליות בלבד. לא קשיא. כאן במחנה צדיקים, כאן במחנה שכינה. Linking Aggadita to בדיעבד halachic rulings, this discipline requires that scholars clearly define the terms employed by the Aggadita. Hearsay evidence compares to kissing cousins and incest. Meaning relying on statistical probabilities to determine a matter, poor evidence like that shares distinct similarities with political or religious rhetoric. The latter relies upon the audiences willingness to trust their fuzzy logic. Fuzzy logic happens when people make a guestimation of what something undefined means. The Gemarah of Sanhedrin compares the days of Moshiach to Olam Habah. Son of David the Moshiach ... this reference refers to a continuation of faith by the generations of Israel; just as David when confronted by forces more powerful than himself trusted that HaShem would not permit these forces to blot out the memory of his fear of heaven. So too all later generations of Israel when we stand in those identical shoes which David stood, we = the sons of David - likewise trust that HaShem shall not permit forces greater than ourselves to blot out the remembrance of our fear of heaven. Fear of heaven, meaning our mastery of maintaining a Good Name reputation. Throughout the Middle Ages the church slandered Jews, church power starkly contrasts Jewish weakness and poverty during those barbaric times. The blood libels, host desecration charges, the depiction of wandering Jews, cursed and hated by god, the christ killer Jews etc., all these slanders the Goyim employed in their attempt to blot out the fear of heaven of Israeli refugees, defeated in brutal wars, stripped of their national identity and forced to live as despised strangers throughout the lands of Esau. The tumah of these church slanders served as the foundation upon which the third Reich initiated the Shoah which killed approximately 75% of European Jewry in about four years. Olam Haba contrasts with the concept of Moshiach. As Avram cut the bris habatarim upon the lives of his seed who in future generations to come would live in this world so to we = bris Israel - when we accomplish kdushin with our wives, we acquire the nefesh olam habah souls of our wives through kdushin. Meaning we marry with the intent of producing not just the immediate children born through this union, but all the generations of the children later born into this world because of this kdushin for all time eternal. Cultural Zionism stands upon the termination of the Jewish peoples glut in Europe. Judaism died in the Shoah. Meaning, the Jewish State rose out of the ashes of European Jewry. This metaphor of the death of Judaism has a certain similarity to the metaphor employed by Greek mythology of the Phoenix. The term Divine Presence, this metaphor refers to the Oral Torah 13 middot. The term the righteous, this metaphor refers to the judges in Israeli courts of law who dedicate their lives to listen and weigh the arguments of the poor and weak on par with the rich and powerful. Righteous judges permit the powerless to stand eye to eye with the powerful and wealthy - and receive a righteous just hearing before the Court.
Posted on: Fri, 04 Jul 2014 00:05:06 +0000
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