ReBlogging ‘“Nothing is constant in this world,except change.Change is the rule of life and accept changes”’ – Link Below

life lessons from bhagvat Geeta

“Nothing is constant in this world,except change.Change is the rule of life and accept changes”

About Yernasia Quorelios

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2 Responses to ReBlogging ‘“Nothing is constant in this world,except change.Change is the rule of life and accept changes”’ – Link Below

  1. Thank you for like, comment and reblog.

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  2. mosckerr says:

    The Criminal Ghetto Decimation of Rabbinic Leadership of the Jewish People. Rosh Hodesh Elul … the King is in the field … טוב

    Prior to the High Holy Days, my commentary upon the Rif shall switch focus and learn the Rif halachic commentary on ראש השנה ויומא. The thesis of the title of this address endeavors to discuss the post Rambam Civil War surrender of the (a Chinese Reference) ‘Mandate from Heaven’ to lead the Jewish people through the wilderness of g’lut. This address, must of necessity criticize a broad spectrum of Reshonim and Auchronim scholarship upon the Talmud, Midrashim, and the Siddur.

    Remember my dissatisfaction during my first year in the Chabad Yeshiva in Jerusalem, prior to Rosh HaShana, the Rosh Yeshiva “forced” all Yeshiva bochurim to learn a maamar from the Likkutei Torah, Ani LeDodi. Likkutei Torah focuses upon ויקרא, במדבר, דברים, שיר השירים, ראש השנה, ויום קיפור. The Alter Rebbe, also known as the Baal HaTanya. The dispute wherein the Vilna Gaon decreed a נדוי upon the Alter Rebbe initiated a long standing dispute between Chasidim and Mitnagdim. This dispute comes consequent to the Shabbetai Zevi\Yaacov Frank false Moshiach spiritual disasters, coupled with the Cossack pogroms, led by Bogdan Khmelnitsky in 1648.

    Classic Rabbinic leadership, traumatized by their inept leadership during these successive catastrophes sought to sweep the Ari’s mystic kabbala under the rug. As if Rabbinic Judaism had not totally gone off the derech in all matters of Talmudic scholarship. The auchronim scholars inherited the flawed sh’itta of learning from the post Rambam Reshonim. The post Rambam Civil War era, rabbinic scholarship produced tremendous tactical rather than strategic ‘Big Picture’ content. The classic Reshonim scholars, after the destruction of the Rashi\Baali Tosafot school, the result of the expulsion of all Jews from France in 1306, made it the crux of their Talmudic commentaries to explain the פשט of texts rather than learn Common Law based upon precedents.

    The Ramban clearly recognized and even duplicated the sh’itta of the Baali Tosafot of going off the dof of the Gemara in search of precedents. Other classic commentators like the רשב”א, too validated the French Ashkenazi sh’itta of learning by means of bringing precedents from off the dof of a Gemara which they currently learned. But these post Rambam Civil War Rabbis could not comment upon how the Ghettoization of religious Jewry had degraded the mentality of our Rabbinic leaders. Church censorship would not permit any such discussion.

    Goyim governments, especially in the German kingdoms, employed taxation without representation, till Jewish refugees in those kingdoms suffered total economic collapse. Thereafter poverty stricken Jewish communities – thrown in mass into Ghetto imprisonment and cruel unproductive scantiness. When Napoleon freed Western Jewry from three Centuries of Ghetto imprisonment. This act came totally out of the blue; Jews had become acculturated to living their lives as slaves. The halacha had become merely Codes of religious law. Jews now associated the term ‘kabbala’ to the Zohar and Ari’s mysticism. Both mystic works, the false messiah movements of the 17th Century stood upon the foundations of these tuma forgeries.

    Auchronim rabbis lost the masoret which prioritizes the Mishna above the Gemara. From the בית חדש commentary to the טור, to the מהרש”א – his broad commentary on the Baali Tosafot as well as the Aggadita of the Sha’s – both brilliant tactical ”reactionary” commentaries which failed to comment upon the colossal errors made by Asher the son of the Rosh, to the failure to acknowledge just how both Aggadita and Midrashim affix T’NaCH prophetic mussar to a Mishna and thereafter link that same Mishna to a specific ברכה within the middle blessings of the Shemone Esri. These two seminal Auchronim scholars failed to expose halacha as rabbinic middot which define the k’vanna of any given Mishna which the Gemara comments upon.

    The Vilna Gaon placed the Baal HaTanya in נדוי in 1774 for all the wrong reasons. Chassidus does not possess a great reputation for Talmudic scholarship. The Baal HaTanya’s super commentary to the Shulchan Aruch, like so many other commentators on this erroneous tuma code of Jewish law – validated rather than denounced the new definition of halacha which the Rambam code introduced, and which the Tur and Shulchan Aruch codes cemented and established. The Vilna Gaon accused the Chassidus of the Baal HaTanya of panentheism.

    Comparable to the din of נדוי the leaders of Talmud Torah, in the synagogue on the Houtgracht on July 27, 1656 decreed a similar ban of נדוי upon Bento de Spinoza. But the Vilna Gaon, perhaps failed to grasp and appreciate the Chassidik interpretation of the Ari’s kabbala of Tzimtzum, ((a mystic metaphor wherein HaShem contracted His Divine Presence, and in the ensuing vacuum, Created the Universe from nothing, the סוד of “maaseh bereishit”, according to the kabbala of Rabbeinu HaAri.)). The Baal HaTanya affixed this mystic kabbala whereby he defined the concept of bittul. None the less, the ‘Devekut’ which the Baal HaTanya promoted – failed to teach the פרדס kabbala taught by Rabbi Akiva and all the rabbis of the Talmud. This, the classic Talmudic concept of ‘Devekut’, it died under the oppression of the cruel Ghetto walls. The Reshonim and Auchronim rabbis ceased teaching halacha as ‘rabbinic middot’ determined by lateral Common Law courtrooms. Rather the Soloveitchik ‘new halachic man’ made ‘Devekut’ to the Rambam’s ritualized form of religious faith. The substance of Talmudic faith – the obligation to pursue justice among and between our conflicting peoples’ …… attained through lateral common law courtrooms, ceased to exist.

    The שפתי כהן, in his youth made an extensive commentary to the שלחן ערוך. A Polish pimp ‘prince’, murdered him before his Torah matured; he died never realizing that Yosef Karo promoted the Rambam’s ‘Qliphoth\Sitra Achra’ tuma ‘halacha’. This cruel oppression within the ghetto walls, it effectively deprived the enslaved Jews of the necessary straw required to make bricks; it greatly contributed to inability of the rabbis to lead the Jewish people out of the wilderness of g’lut.

    When the weeds of Reform and Conservative\historical Judaism, so to speak, choked the crops of Yiddishkeit, “Orthodox” rabbis had little to counter the empty condemnation made by Reform rabbis. These rabbis correctly declared the ritual observance of halacha as archaic, not necessary for Jews to conduct their lives in the modern era! Jews assimilated and embraced the alien cultures and customs of Goyim – Goyim who never accepted the revelation of the Torah at Sinai; Goyim who have no conscious awareness that the Torah teaches that HaShem chose the specific Cohen nation at Sinai לשמה. That the abstract דאורייתא middot function as synonyms of the Name; that the concrete rabbinic middot\halachot function as anonyms of the דאורייתא middot. They define the k’vanna of all Mishnaot in Sha’s which the Gemara learns.

    Post Shoah rabbis, translate the Siddur, comparable to how the Rambam translated halacha from Aramaic to Hebrew. A foolish error. Translating words from language to language does not teach the wisdom of k’vanna, the original definition of these words translated unto other tongues. A simple summation of the Sha’s Bavli and Yerushalmi reduced to a simple sentence … The Talmud learns the k’vanna of mitzvot; it converts halachot into positive time oriented mitzvot.

    For this reason the Sages opposed that women should learn the Talmud. The Mishna of Rabbi Yechuda exempts women from any obligation to keep positive time oriented mitzvot. Based upon the precedent of the direct Torah commandment, that women have no Torah obligation to birth children. Only men have a Torah obligation to raise their קידושין born children and to educate them to do mitzvot לשמה. For this reason the burden to מקדש a women in the mitzva of קידושין, this positive time oriented mitzva, only the man marries a woman wherein that man obligates himself to educate his future born seed to do mitzvot לשמה.

    When the Baal HaTanya came to the Court of the Vilna Gaon, the latter did not conduct himself as a mentsh; he refused to hold face to face diplomacy with the man whom his decree placed under the ban – which declared the Baal HaTanya and his followers ‘Goyim’! In effect, the mitzva of קידושין no more applicable to Chassidim — than to Goyim! The mitzva of קידושין applies strictly and only to the chosen Cohen nation which accepted the revelation of the Torah at both Sinai and Horev. Therefore, both the Baal HaTanya and all his followers, by the decree of נדוי made by the Gra, they have no portion in the world to come. Based upon the precedent taught by Rabbi Akiva. The the opening Mishna of the 11th chapter of Sanhedrin, Rabbi Akiva teaches:
    ואלו שאין להם חלק לעולם הבא, האומר אין תחיית המתים מן התורה, ואין תורה מן השמים, ואפיקורוס. רבי עקיבא אומר, אף הקורא בספרים החיצונים, והלוחש על המכה ואומר (שמות טו) כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה’ רפאך. אבא שאול אומר, אף ההוגה את השם באותיותיו

    Many Chabad instructors link bittul to kashrut, but a more simple explanation exists. Bittul, the negation of the Capital letter I, the first word, where upon on this יסוד stand all belief systems. Bittul invalidates the Capital letter “I”; the existence of the Gods does not depend upon any particular individual, even less so – what that individual personally believes or does not believe. Hence the term: atheist – praise HaShem; this apparently absurd term of reference, it stands in stark contrast with all forms of theology. The former sells a bill of goods which the Capital letter “I” – the Ego of the tuma Yatzir Ha’ra – buys into a personally felt, and an emotionally expressed belief system. The Vilna Gaon, comparable to the commentary to the Rif – made by the נמוקי יוסף – both scholars failed to condemn and denounce the Rambam perversion of both the Talmud and its halachot, as codified in his Yad HaChazakah.

    The commentary of the Rosh followed the path blazed by the Rif halachic commentary. The Rosh, while aware and even influenced by the Rambam code, rejected the premises wherein that assimilated ‘liberal’ made the halachot of the Gemara, equal in authority to the language of the Mishna. Gemara halachot, unlike the Mishnaot, they do not affix, by themselves alone, to any of the 13 ברכות within the language of the Shemone Esrei.

    Why did both the Rif and Rosh conceal the connection of all Mishnaot to Aggadita and Midrashim\prophetic mussar\specific ברכות within the Middle Blessings of the Shemone Esrei? Kabbala has a tradition which conceals truth from the prying tuma eyes of evil priests. Both the Rif, and the post Rambam, Rosh halachic commentaries had no desire to reveal the wisdom of da’avening avodat HaShem under conditions of tohora, unto the tuma of Goyim who despised and detested the Jewish people. The Rosh personally witnessed the public burning of all Talmudic manuscripts in Paris, which predated the expulsion of all Jews from France by some 60 years.

    The term “the king is in the field’ mentioned above, interpreted as middot דאורייתא ודרבן dedicated unto HaShem through the k’vanna of da’avening the Shemone Esrei tefilla. To make a ברכה, (a blessings – as opposed to saying Tehillim – qualifies as ‘the offspring’ of swearing a Torah oath), this requires שם ומלכות. The blessings of the Cohonim, the krea sh’ma, and the Shemone Esei, one and all, lack שם ומלכות. Hence all the positive time oriented commandments require the k’vanna of a person to raise these praises unto the oath ‘offspring’ of blessings, by means of k’vanna which dedicates middot דאורייתא ודרבנן unto HaShem through the mitzva of tefilla. In similar fashion, all halachot “divorced” from their parent Mishna, they too have no k’vanna, and therefore do not qualify as positive time oriented commandments.

    The B’hag made a tremendous chiddush when he taught that both the lights of Shabbot and Hanukkah, the reading of the Megillat Esther constitute as mitzvot from the Torah. How? Transforming these positive rabbinic mitzvot unto positive time oriented mitzvot which require k’vanna, herein the B’hag explains the purpose of all halachic mitzvot found within the Sha’s Bavli and Yerushalmi. The criticism made by the Rambam against the chiddush of the B’hag definitively proves that the latter had not the slightest clue of the intent of the framers of the Talmud.

    Six blessings surround the Middle Blessings within the Shemone Esrei. The menorah has 7 branches whereby it shines the light of dedicated tohor middot דאורייתא ודרבנן unto HaShem. Rosh Hashanah dedicates the קידושין neshama souls, born to the brit faith in all generations living in the future. Yom Kippur dedicates the קידושין chiyya souls, born to the brit faith in all generations living in the future. Each of the 7 faces of the brit Cohen soul have specific and affixed Divine Names of dedication. Shabbot, for example, has the affixed Divine Name of Shalom. Each day of the week, a Cohen brit Man dedicates a Yom Tov or Shabbot dedicated Divine Name assigned to his קידושין brit “soul”. The Name affixed to the Rosh Hashanah 3rd blessing of the Shemone Esrei, the Name El. The Name affixed to the Yom Kippur 17th blessing of the Shemone Esrei, the Name Elohim. Judges of Torah courtrooms likewise go by the title ‘Elohim’. The Divine Name El – differentiates between Torah wisdom from Goyim wisdom; understanding separates and distinguishes between ‘like’ from ‘like’. Understanding stands upon the precedent of the two goats dedicated upon Yom Kippur. Wisdom, meaning a skill acquired through repeated repetition, like as expressed through the mitzva of tefilla.

    Chodesh Elul by the tradition taught by the Baal HaTanya — The King is in the field. May my people do t’shuva before the Yom HaDin upon the Brit. Shalom Shalom.

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