God Put It On My ♥ To NOT Believe Anything From The W.H.

God Put It On My ♥ To NOT Believe Anything From The W.H.

A few weeks back, I was shown by the spirit of God to not believe things coming forth from the white house: Signs & LYING Wonders, aka #AI​ & #Photoshop​

I believe he showed me that the WH will use AI. This video proves this:

The Grand Illusion, people… Hat tip: WTF

50 thoughts on “God Put It On My ♥ To NOT Believe Anything From The W.H.

  1. Neither Xtianity nor Islam possess any wisdom upon the defining concept of faith – tohor.  The Cohen Israel dietary laws, for example, do not prohibit the consumption of delicious foods because those animals qualify as “unclean”.  Tuma does not mean “unclean”.  Both opposing Torah concepts – tohor & tuma – refer to spirits breathing within our hearts.  The Torah dietary laws apply strictly and only to the Cohen Israel brit people alone.  Irregardless that the Catholic church dresses up as priests, similar to Islam’s slaughter of halal meat attempts to duplicate rabbinic kashrut laws, neither this nor that qualify as part of the brit Cohen nation.  Both alien religions worship foreign Gods.

    A Torah oath brit alliance – Life and Death – hangs upon the scales of Judgement.  The servant of Avraham, his name Eliezar, he met the family of Avraham who lived in Iraq.  Avram stood related to Sarah through their mutual father.  But Sarah’s mother – share no physical family inheritance with Avraham’s mother.  From here the sages interpreted the intent/k’vanna of the Torah that the mother determines the Jewishness of the all new born children for all generations.  This judgement ruling has received challenge, primarily the Tzeddukim sons of Aaron.  They base the logic of their opposition upon the Torah which commands, that only the sons of Aaron can do avodat HaShem in the service of korbanot dedications.  The Torah refers to Klall Yisroel as the nation of Cohonim.  Therefore unto this day, the Reform Judaism opposition argues that the father determines the Jewishness of all new born children.

    The sages answer the challenge made by the Tzeddukim cohonim by teaching the Torah commandment-mussar which instructs Avram to heed the command of Sarah to expel both Ishmael together with his mother.  That only Yitzak, Sarah’s son, would inherit the oath brit Cohen “tohor” alliance.  The logic of the Tzeddukim collapsed on this refutation.  The sages who compiled the Gemara relied upon halacha taken from all 6 Orders of the Mishna, to established their common law legal style of difficulty/answer.  The Gemara commentary to the Mishna defines the discipline of common law, the sages of the Gemara bring, close precedents of halacha from any and all of the other 6 Orders of the Mishna; which includes the Order that the current Mishna currently under perview and discussion.  פשיטה – obvious.

    The style of the servant Eliezar, who sat before Avraham’s family in Iraq: the father, mother, and eldest brother of Rebekka, this “style”, comes to teach the mussar of how to cut a Torah oath brit.  A brit alliance, by definition excludes the enemy.  פשיטה – obvious.  A person who cuts an oath brit alliance, thereafter the allies sit together at a formal meal.  Like the three meal, which the halachot of Shabbot, establishes. The oath brit which Avraham compelled his servant Eliezar to swear: that he would never make a קידושין oath brit alliance with any of the “children” of Canaan.

    This judicial ruling, which Avraham made, learns from Lot.  The Book of Ruth, the Nasi of the Court – Boaz – interpreted the Torah prohibition not to cut a Torah alliance with the children of Lot: Moav and Ammon; consequent to Balak – who hired Bil’am – the betrayal by Bil’am – to curse Israel.  Bil’am, a descendent of La’van, profaned the sworn oath brit alliance which Yaacov and La’van swore, to cement the alliance which the servant Eliezar likewise swore a Torah oath unto Avraham – to travel to the family of Avraham, who live in Iraq, and to cut an oath brit alliance with members of Avraham’s immediate family in Iraq. 

    The קידושין [Jewish chuppah wedding] of this union did not violate the כרת din of ערוה that the daughters of Lot profaned.  The oath brit alliance of the children of Adam and Noach rests upon the four legs which prohibit acts of theft, oppression, ערוה, and courtroom injustice.  The Nasi Boaz ruled, as told through the Book of Ruth, that the daughters of Lot, that the Torah prohibition did not apply to them.  The “enemy” curse definition restrictively applied only to the sons of Lot.  The Tzeddukim sons of Aaron the Cohen could not logically respond to this difficulty from the Torah; their logic format had assimilated to embrace and accept the Greek logic philosophy.   The Talmudic Sages of the Mishna, also more popularly known by Greek New Testament translation – as pharisees.

    The tohor middah חנון affixes to the 5th middle blessing of the Shemone Esri רפאנו ה’ ונרפא.  A Torah oath brit – cut upon Life or Death/Blessing or Curse.  The case/din of the story of how the servant of Avraham – Eliezar cut an oath brit alliance with the family of Avraham living in Iraq logicly compares to the famine in the days of Ahav.  The prophet Eliyyahu judged king Ahav as a wicked king, who like Yerov’am, abandoned the oath brit alliance that establishes the Torah as the Written Constitution of the Tribal oath brit Republic alliance of 12 Tribes.  A similar logic analysis views a precedent comparison as both close and valid – Bil’am – the descendant of L’van – who profaned the oath brit alliance which Yaacov and La’van originally cut.

    King Sh’lomo in equal measure violated and profaned the oath brit Republic alliance when he failed to set, and establish the authority of the Great Sanhedrin lateral common law court system.  Justice functions as the נמשל to the משל of rain fall in its proper season.  Ahav assimilated and embraced foreign cultures and customs; he decreed the abandonment of the Torah Constitution.  The משל of famine – caused by no rain – the נמשל –  foreign enemy troops who scale the walls of Jerusalem and brutally conquer the nation’s Capital.

    Hitler as a point of comparison, he lacked the clarity of leadership to focus the Nazi invasion of the USSR — with the capture of Moscow.  Napoleon captured Moscow and likewise suffered total defeat in war.  A basic strategy of total war, to conquer the Capital City of the enemy; meaning capture its Government leaders.  Napoleon’s army failed to defeat the Czar of Russia, even though it physicky – militarily temporarily occupied Russia’s Capital city – Moscow.

    A second example of the tohor middah of  חנון – – the Haf-Torah of Parshat משפטים, located as ירמיה לד: ח – כב, לג: כה, כו.  There the Torah/government leaders/princes swore an oath brit alliance that HaShem would fight the Gods of Bavel, like as happened in the days of Moshe and also during the leadership of Yehoshua the servant of Moshe.  But these leaders profaned the 7th year oath brit which establishes Liberty for all slaves and the cancillation of debts.  Therefore the prophet ירמיה, as a consequence saw a vision whereby HaShem swore to bring g’lut, total military defeat upon the kingdom of David by the king of Bavil because the princes of the government embraced the tuma behavior practiced by Bil’am and his betrayal of the alliance cut by his fore father La’von.

    The order of Rashi tefillen remembers this double bladed oath brit alliance obligation  – – placed upon all generations of Israel, to all eternity.  The pursuit of tohor Justice defines the judicial rulings as codified through the arranged and edited Order of the Chumash Parshaot; which places the revelation of the Torah at Sinai adjacent to the judicial courtroom rulings which most essentially defines the entire Parsha of משפטים – which immediately follows the story of the Sinai Torah revelation.  The tohor middah of חנון weighs upon the scales of Justice: life vs. death.  Tefilla contrast prayer, in that the people of the Cohen nation dedicate Torah defined emotional middot unto HaShem as holy in how we walk before G-d.

    Do we keep faith to our oath sworn brit obligations which sanctify a Torah defined tohor middah unto HaShem as having the נמשל interpretation of how we do t’shuva and modify how our emotions affect both our thoughts and behavior in all future social interactions.  A holy dedication wherein we dedicate our lives to [a משל metaphor] “cook” and improve the quality of our emotional maturity.  חנון measures our commitment dedication to guard the backs of our oath brit allies, and not betray their oath alliance trust. 

    The curse of חנון destroys the Cohen nation when we profane and abandon our oath brit alliance dedication unto HaShem – whose Spirit lives within our hearts, when we accept the curses sworn by Bil’am, to cause the total military defeat of Israel at the hands of our enemies during the crisis military disaster.  Each and every tohor midda has its own unique blessing and its own unique curse.  Its this basic יסוד of middot, דאורייתא ודרבנן, which separates tohor middot as pronouns of the Name rather than adjectives of the Name.  An adjective carries no baggage of responsibility if a person fails to live up to the dedication of a midda unto HaShem.

    The acceptance of the brit faith carries with it responsibility. Each and every Oral Torah midda has its own blessing and curse. Grace, just for example, has the curse of total defeat in war. The total destruction of Nazi Germany serves as an example of the midda of Grace. The dedication of middot, learn from pronouncing a blessing. As the latter require שם ומלכות so too the dedication of middot require swearing a Torah oath. The Xtian Bible never once brings the Name of HaShem – the 1st commandment of Sinai. The church absolutely denies the Oral Torah logic system based upon the dedication of middot unto HaShem. The curse of all tohor middot, דאורייתא ודרבנן, a person swears an invalid oath and therein profanes the Name of their God. When Israel sanctifies tohor middot – victory and success.   But the enemy always destroys Israel when the Cohen nation profanes the dedication of tohor middot.

    In the name of clarity, this “sh’itta” of learning views the Written Torah as only a Constitutional political document. Religion has no place within the Torah faith. The dedication of middot in how a person emotionally matures his/her life has no portion with dogma or halachic ritualism stripped clean of mussar; a person who dedicates a tohor midda unto HaShem does not thereafter “believe” he swear a Torah midda oath. In equal measure Torah middot can never qualify as practices of organized religion because how a person matures his own personal emotional issues – emotional issues never qualify as religious practices but rather as strong personal habits. Correcting a midda character trait compares to changing the course of a river.

    Torah as a political Constitutional document establishes the Order of the Cohen society. Just as the United States Constitution shapes American society but not British society. Just as Parliamentary law determines the Constitution of British society but not American society. So too the Torah brit faith shapes only the Cohen nation. The idea propagated and foisted by both Xtianity and Islam of a Universal faith, complete and total narishkeit rubbish.
    The key issue of writing a Sefer Torah, the sofer has to write the Name of HaShem לשמה.  Doing a mitzva לשמה requires a subject and a predicate.  The latter informs what the subject does.  For example, P’sach, Jews remove all leaven products from their possessions.  Korbanot have a halachic prohibition to switch from one korban type to another korban type.  Tanning the hide of an animal intended by the sofer to write a Sefer Torah: that hide requires a dedication for the purpose of writing a Sefer Torah.

    Therefore what pronoun/predicate sets the Name of HaShem apart, when the sofer writes this Name לשמה?  Its the absolute necessity of this “pronoun/predicate” which separates the profane from the holy.  Its this pronoun/predicate which makes this most essential הבדלה, that separates the first Commandment of Sinai from the second Commandment of Sinai – holy from profane, as the defining Torah wisdom of understanding. 

    At the Akadah, for example, Avraham dedicated his son Yitzak unto the oath brit which HaShem swore to him that his chosen “Cohen” seed would compare to the stars in the sky and the sands upon the sea shore, in the memory of obeying the Divine commandment to listen to Sarah, who demanded that Avraham expel Hagar and her son Ishmael from the oath brit inheritance, from inheriting any part of the brit sanctified chosen Cohen nation.  The revelation of the Torah, as taught by Moshe our Teacher, centers upon keeping the Commandments. 

    All the 611 commandments, taught by Moshe, his understanding (defined as: separating like from like) of the הבדלה k’vannaof the opening two Sinai commandments, his 611 stand upon the יסוד of the commandment Sarah imposed – as a yoke of faith, upon Avraham – to expel Hagar and Ishmael from the oath sworn bnai brit house.  Kre’a shma as a mitzva, tefillen serve as witness, of the yoke burden to remember the unique oaths, each sworn separately, by Avraham Yitzak and Yaacov לשמה.  Saying Divine Names require more than a religious ritualized repetition of words contained in a siddur.  Observance of all the halachot, derived from within the Sha’s Talmud require an attached Aggadic mussar learned from the prophets.  The mussar דרוש\פשט of פרדס, most essentially raises ritualized halachot unto the holiness mitzvot sanctified לשמה.

    גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם

    This opening Mishna describes the services of a notary, an individual officially licensed by a governmental body to perform certain actions in legal matters.  The Rosh did not require a sofer to נחתם, using an impressed seal, whenever that sofer wrote the Name of HaShem.  But the masoret of writing a Sefer Torah does permit the sofer to inscribe straight lines upon the leather.  Consequently it appears to me that the language נחתם implies some type of impressed seal, which all notaries employ today.  The notary seal impressed upon the margin of the Torah on the identical line that contains the written Name of HaShem, this seal – impressed upon the margin – serves as evidence that the sofer wrote the Name לשמה — לשם מידות.

    Middot, the Oral Torah logic system format, seeks to promote effectiveness as the main criterion in the set of considerations of social emotional/communial “investors”, and in the management of associations, through the development of advanced emotional development and maturity for societal stability, development of social standards, social mapping, applied research, consulting, conferences etc.
    However, what precisely defines the k’vanna of a sofer, when he writes the Name of HaShem לשמה?  Forty days after the sin of the Golden Calf, on Yom Kippor, Moshe heard the voice of HaShem declare the 13 tohor middot.  Why the second repetition of the Name of HaShem in that revelation, which addresses the tohor middot of logic – otherwise referred to as the Torah Sh’Baal Peh?  The second Name of HaShem comes to teach that the middot thereafter, beginning with אל, that these middot serve as pronoun predicate extensions of the Name of HaShem.  Therefore the sofer should set aside 13 specific “Crowns” to precisely indicate which middah of HaShem, that that sofer held as his k’vanna, at the precise moment in time, when that sofer wrote the Name of HaShem לשמה.

    A safer Torah which does not “נחתם” with a defined tohor midda crown, the question stands: what proof exists which testifies that the sofer wrote the Name of HaShem לשמה?  The opening Gemara of גיטין teaches that g’lut Jewry lost this precise knowledge, how to do mitzvot לשמה.  Consequently, it appears to me that a sofer has a Torah obligation to prove his k’vanna when he writes the Name of HaShem לשמה, something comparable to the services of a notary.  This requirement which establishes the halacha of the correct way to write a Sefer Torah, this commentator strongly advises, it compares to the time of Ezra, when he changed the shape of the letters of the א – ב.

    Recently celebrated Purim.  The Gra teaches that the word המלך serves as a רמז to HaShem.  Honestly this idea appears most difficult to me.  The Purim story highlights rage and extreme anger.  The sages within the Talmud compare strong anger unto avoda zara.  Therefore the rabbinic pronoun/predicate המלך, whose gematria numerical value equals to המן, this tuma word המלך, refers to God, but not unto HaShem; the exact distinction between the first and second Sinai revelation commandments.  The tuma Yatzir within the heart of man strives to seize power and make “the leader”/המן of a given nation, into some type of God.  Herein defines my current understanding of Megillat Esther.  Have made a pithy summation of this idea: refer to myself as an atheist – bless HaShem, based upon the opening mussar instruction from the Torah: בראשית ברא אלהים/In the Beginning Created God.  The tuma Yatzir within the hearts of mankind, continually seeks to transform their “anointed” moshiach into some type of God.

    The Purim story tells a story which depicts a power struggle.  The Nazi war criminals themselves referred to their up coming hanging as “Purimfest”. Both the Church, with its Jesus son of God theology Gospel Universal religion stories, together with the evil Nazis, both lost their bid for world power. Present day Iraq serves as an excellent example of the post WW2 total defeat and exile of the church who waits for the 2nd Coming, and its present exiled spiritual status, following the Israeli victory in the 1948 Independence War. According to a 2019 interim study ordered by British Foreign Secretary Jeremy Hunt and led by Rev. Philip Mounstephen, the Bishop of Truro, “xtian persecution” approaches “near genocide levels” in the Middle East. The curse of refugee degradation has switched from Jews to the Xtian church.  That report focuses upon Iraq’s xtian de-population, decimated from 1.5 million before 2003, to under 120,000 by 2019.

    The Purim story instructs a powerful mussar.  This mussar learns from the דאורייתא mitzva to ושמח וסלסלות חתן וכלה.  On Purim we dress up in constumes similar to a wedding.  The הבדלה of Purim separates extreme anger, defined as the inability to feel or appreciate Joy, based upon המן who saw Mordecai sitting at the gate immediately after the honor of having a private party with המלך and Esther.  This great mitzva to dance and give pleasure to the young couple bride and groom; it serves the purpose as a life long reminder, when that married couple’s relationship snags bitter and hard times.  Chag Purim, the preamble to Chag P’sach, teaches a fundamental k’vanna of the brit tohor faith, as expressed through all the 6 major Chaggim – through teaching an opposite הבדלה – extreme anger – expressed through acts of oppression and evil cruelty.
    No theology can cover the permanent stain upon the soul of modern day Cain, revealed through the horrors of the Shoah.  Churches can dance, their choirs can sing hallelujah – utter vanity – a shallow reactionary expression of tuma faith.  The religions whose theology worships their God, as the Angel of death, who crushes the weak, enslaved and impoverished … when the dawn of reason breaks, following their defeat in war, no reactionary ‘I’m Saved and Born Again’ or ‘I’m washed in the blood of the lamb’, false joy can expunge the eternal stain that these המן like religions bear, their yoke of guilt, their acts of wickedness has scared the souls of their chldren.  Their cursed children bear the mark of Cain to all eternity, similar to the 10 sons of המן who hung on the gallows together with their father.  Neither time nor revisionist history has the power to erase the tuma disgrace of religious theology.

    The tohor midda ארך אפים aligns with the 6th middle blessing of the Shemone Esri,
    ברך עלינו ה’ אלהינו את השנה הזאת ואת כל מיני תבואתה לטובה … מברך השנים
    To accomplish the mitzva of tefilla requires the “understanding” to da’aven with k’vanna.  Rattling off words written in the Siddur according to the פשוטו של מקרא, while acceptable in dire straits qualifies at best a בדיעבד manner in mitzvot observance.  A Yeshiva educated Yid who behaves in this manner to what does it compare?  פרשת תולדות teaches a fine distinction [understanding: the separation of like from like], by which Yitzak agreed to cut a brit alliance with with Avi-Melach who came with the general of his army.  Adjacent to this brit, Esua cuts a brit alliance through marriage with Beeri the Hittite, and Elon the Hittite. 

    The revelation of the Mishkan, adjacent to the Torah disclosure which prioritizes the rule of law: meaning – Court imposed righteous justice which fairly compensates for damages suffered or afflicted among and between bnai brit.  The Torah introduces this concept by means of ‘white and black fire’; it delves into the specifics of the middot of the vessels of the Mishkan – black fire; which invites the students of the Torah to make the ‘white fire’ logical inferences, the ratio relationship between avodat HaShem through korbanot as opposed by the avodat HaShem through Sanhedrin Courtroom justice.  What most sanctifies the Name of HaShem: korbanot or Courtroom imposed justice? 

    The Book of שמות dedicates 4 ד’ פרשות בתורה dedicated to the measurement middot of the vessels of the Mishkan and garment of Aaron HaCohen, it omits all mention of the Great Sanhedrin!  The prophet Amos instructs a powerful mussar to the rich and powerful of the nation, who abuse and torment the poor folk of our nation by asking the question, the Avot they did not father the poor and weak of our people as well as the rich and powerful?  Contrast the mussar given by the prophet Malachi, wherein he communicated contempt of the tuma custom acceptable to some Cohonim wherein they offered blemished korbanot.

    The latter mussar compares with the actions taken by Esau who cut a marriage alliance with enemy families within Canaan.  The oppression of the poor and weak among the people of our society too compares to the despicable behavior of Esau’s decision which despised the birthright of his inheritance similar to his selling his birthright unto Yaacov for a bowl of soup.

    The k’vanna of calling to  HaShem to bring the rains in their due season, and cause the land to know prosperity and wealth, centers not upon the desire for power and gold but rather HaShem rains down blessings upon our Cohen Republic because we prioritize the necessity to rule all the people of our bnai brit civilization with righteous justice.  The k’vanna of this the 6th middle blessing of the Shemone Esri defines the wisdom of our Torah and separates it tohor from tuma.  What distinguishes the wisdom practiced by Goyim?  They prioritize – as the most important and essential – their prayers; specifically they seek the power to theologize God – which in its turn – blesses them with rulership and gold.

    The tohor middah ורב-חסד aligns with the ברכה/the blessing: תקע בשופר גדול לחרותנו, … מקבץ נדחי as the previous blessing restricts Torah faith to make a separation of distinction between the first and second commandments of the Sinai revelation.  So too ורב-חסד follows this lead the previous tohor middah makes.  Logic, built upon Order: a basic and most simple rule of the way by which the Oral Torah revelation at Horev – on Yom Kippor – functions; as Shabbot separates holy from six days of the week, Yom Kippor in like and similar vein distinguishes the Torah logic format from all other logic systems.  Specifically, as expressed in the 7th Middle Blessing of the Shemone Esri.

    The Book of שמות closes with the middot of the garments of the Cohen HaGadol.  Two Parshaot of the Torah, one before the sin of the Golden Calf and one after the sin of the Golden Calf.  The duality of the exact description of the measurements of these holy garments essentially begs the question: what purpose does the dedication of korbanot, as the defining avodat HaShem of the House of Aaron, serve?

    This basic question closes the Book of שמות and serves as the יסוד of the Book of ויקרא.  The latter 4 Books of the Torah stand in stark contrast with the 1st Book of the Torah.  K’vanna – all time oriented positive commandments require it.  The concept of understanding most essentially means the skill required to separate like from like.  As the Talmud as its own unique warp and woof so too does the Written Torah.  The ratio of halacha to aggadita 4:1 compares to the 4:1 between the legal aspect of the Torah, contrasted by the mussar aspect of the Written Torah.  The Framers and editors of the Talmud based their scholarship upon the warp/woof relationship between בראשית and the remaining 4 other Books of the Torah.  As פרדס weaves halacha and aggadita into a unique fabric, so too and how much more so does the פרדס kabbala of learning make a study of the Written Torah itself.

    The Torah defines the term prophet as a person who commands mussar.  The stark contrast with the religions of avoda zarah, whereby the latter tells people what they need to believe in this or that God.  Mussar rejects any and all beliefs systems in general, and theology in particular.  Mussar fundamentally addresses the conflict within the heart which pits two opposing Yatzirot/inclinations.  Consequently Torah faith stands upon the יסוד of making the required and necessary הבדלה.  Yom Kippor separates the Oral Torah logic system from all other formats of logic.  This bare unadorned הבדלה stands upon the Yom Kippor revelation which separates Oral Torah logic from all other logic systems, specifically the logic developed by ancient Greek philosophy.

    Therefore what mussar attaches itself to the middot of the garments of the Cohen HaGadol?  [This question applies straight across the board to learning the whole of both the Written Torah and the Talmud literature, which obviously includes Midrashim].  As tohor separates the avodat HaShem of the House of Aaron from the avoda zara worship of the Catholic priests and all other counterfeit replacement theologies, this הבדלה stands upon the יסוד of the ספר תולדת אדם and how the ”begets” define the Creation of Man in the images of God. 

    As previously mentioned on multiple occasions, the Torah links the soul of man unto his future born generations.  The din of כרת cuts off brit man from the inheritance that his seed shall compare to the stars in the heavens for its multitudes ie O’lam HaBa – life in the World to Come.  Upon this יסוד stands the Torah concept known as t’shuva. 

    The Torah lists two basic hereditary lines: the soul of Cain and the soul of Shem.  The two sons of Yitzak, serve as a microcosm of this macrocosm.  Herein defines the service of faith of the House of Aaron, the purpose of korbanot together with all the duties imposed upon the sons of Aaron by the Torah.  The service of avodat HaShem calls upon the midda of ורב חסד for HaShem to remember the הבדלה made whereby HaShem accepted the korban of one brother and rejected the korban made by the other brother – even though that brother physically enjoyed the advantage status of first born son. 

    For HaShem to redeem Israel from any and all g’lut stands upon the יסוד of the deliverance from Egyptian slavery.  There HaShem judged the Gods whom Par’o and the Egyptians worshipped.  In like and similar fashion HaShem judged the Gods whom the kings of Canaan worshipped in the days of Yehoshua the prophet – the leader of the ancient Israel invasion of Canaan.  The order of Rashi tefillen learns from the oath sworn brit which the nation of Israel cut at brit Gilgal: that HaShem, as God of War, fights and defeats the Gods whom the Goyim worship. 

    The avoda zara theology known as monotheism negates the oath sworn brit faith established at Gilgal by the prophet Yehoshua.  HaShem cannot fight and defeat the Gods whom the Goyim worship, if only one God lives.  Redemption from g’lut can only happen when HaShem judges the Gods whom the Goyim barbarians worship.  In an equal and like manner HaShem judges between the two Yatzirot within our hearts: the struggle between the two sons of Adam – Cain and Shem.  The generations of mankind define the Torah metaphor of “image of God”.

    The midda of אמת, as expressed through the dedication of the 8th middle blessing of the Shemone Esri:
    השיבה שופטינו כבראשונה ויועצינו כבתחלה, והסר ממנו יגון ואנחה, ומלוך עלינו אתה ה’ לבדך בחסד וברחמים, וצדקנו במשפט.  ברוך אתה ה’, מלך אוהב צדקה ומשפט.
    The distinction between mussar and theology compares to the separation of shabbot from the 6 days of chol, holy from profane.  As previously stated a dedication unto holiness requires a “pronoun/predicate”, a necessary פרט which defines the general כלל. 

    On the matter of the revelation of the Torah at Sinai, which the Book of שמות details through the Parshaot of משפטים, and the further detailed and amplified in the middot measurements of both the Mishkan and the holy garments worn by the Cohen HaGadol, the necessary פרט pronoun/predicate which defines the holy revelation of the Torah at Sinai – the sin of the Golden Calf.  As Shabbot stands separated from the Chol days of the work week, so too the revelation of the Name which Aaron translated upon the Golden Calf as אלהים.

    HaShem makes an eternal judgment upon the avoda zara which translates the Name revealed in the first commandment at Sinai, translated by Aaron unto אלהים, which both the Xtian Bible and Muslim Koran, these “holy” books of religious rhetoric, they never once bring the Name of HaShem, revealed in the first commandment of Sinai.  Not even once do either of these “holy” books of religious rhetoric obey the first commandment of the Sinai revelation. 

    The הבדלה these “holy” books of religious rhetoric serve as stark contrast to the mussar which defines the T’NaCH – they compare to the sons in law of Lot.  The latter mocked Lot as a crazy man, when he came and warned them of the approaching destruction of “the world”.  Xtianity in its closing book of mysticism – Revelation – fixates upon the end of times, as the culmination of New Testament theology, it’s “holy” religious rhetoric.

    The arrogance of the sons in law of Lot compares to the hubris betrayal made by the kingdom of Esau, when that kingdom sided with the Babylonian invaders and joyfully assisted in the total destruction of the Davidic kingdom.  An alien culture, Esau had no allegiance whatsoever to the kingdom of the first Republic of the nation of Israel.  In like and similar fashion Xtian and Muslim countries too have no allegiance whatsoever to the T’NaCH mussar faith; neither religion has any understanding or appreciation of the culture and customs of the Cohen nation which produced the T’NaCH literature.

    As Day separates itself from Night, right stands apart from left, up the opposite of down, so too and how much more so mussar does not compare in any way shape fashion or form to theology.  Theology attempts to define what a person believes; it compares to propaganda – which shapes human anger.  Aaron employed an engraving tool to shape the Golden Calf, he also requested of Israel to bring the golden ornaments worn by the wives, sons, and daughters. Theology of the “holy” bible and koran compares to that engraving tool. 

    The aroused mob murdered the judges of the Great Sanhedrin, Aaron alone remained yet alive.  Theology likewise compares to the brother of Avshalom who declared himself king, while David yet lived!  The mussar ethics instructed by king Shlomo, Adonijah despised, which cost him his life.

    The אמת faith of mussar, defines the works of all the prophets beginning with Moshe.  The theologies of Xtianity and Islam, both only have the most superficial knowledge of the culture and customs practiced by the chosen Cohen nation.  Assimilation defines the first face of avoda zara; assimilated Jews embrace with enthusiasm and passion the cultures and customs practiced by Goyim societies.  As such, the tuma of assimilation, it compares to Aaron translating the Name of HaShem unto אלהים, the Bible to Lord, and the Koran to Allah.  אמת.

    The inverse of אמת, theology continually preaches a path that believers should therein walk.  The יסוד of theology stands upon the egotism of I, imposed by cruel despots and dictators.  Truth preached by theologians defines the path by which a person must walk in order to live.  King Shlomo imposed a similar “truth” upon the enemies of the Davidic kingdom.  King Shlomo himself would eventually express the curse decreed by Natan upon the House of David – Civil War. 

    King Shlomo’s avoda zara resulted in the outbreak of Civil War, which split the kingdom in the opening days of the hereditary rule of his heir.  Both sons of David, Shlomo and Adonijah despised the counsel of Natan the prophet.  King Shlomo erred, he confused the last Will of David: as the commandment to build a house of wood and stone, rather than to rule the land with righteous justice as expressed through the institutional establishment of lateral common law Sanhedrin Federal Courts. 

    King Shlomo pursued wealth, power and prestige, as the definition of wisdom.  In like manner the sons in law of Lot duplicated this exact error.  In the opening days of his Rehovoam’s reign, the people would request a remission of taxation; a request which the hubris king denied.  Like Shlomo, who despised the council, given by Natan, in the matter of the mussar commandment, as to how to “construct” Justice.  Rehovoam rejected the opinion – the elders advised – who in their turn, gave council to Shlomo.

  2. Well, I guess Im left out. My family is Levin not Cohen.

    You know what I think Mosckerr?
    I think you have pearls of knowledge, little tidbits about life that the average Joe would want to read.
    The things you post here are really for more learned scholars.

  3. Tefilla stands in the place of korbanot. Klall Israel can do the mitzva of tefilla. Tefilla does not mean prayer any more than does mussar compare to theology.

  4. The last two Parshaot of the Book of שמות learn a דיוק upon the middot of the Mishkan and garments of the Cohen HaGadol.  Where in the opening middot of the Mishkan taught the mussar of ארך אפים the דיוק of נצר חסד לאלפים, a middah attached to the blessing:
    ולמלשינים אל תהי תקוה וכל הרשעה כרגע תאבד וכו’ … שובר אויבים ומכניע זדים.
    The דיוק which the Torah makes to understand the depths of the revelation of the Torah at both Sinai & Horev (the revelation of the 13 tohor middot, exposes a hitherto unknown sh’itta of logic), examines the brit bnai Adam and Noach of ערוה; how ערוה brings plagues, a lack of rainfall upon the land.  The stories of the g’lut of Avram and Sarai in Egypt, the tales of Sarah and Avi-Melach – they compare to the stories of the sons of Yechuda whose first son wanted to preserve the beauty of his wife, so he limited sexual activity restricted to times when Tamar endured her period.  The second son of Yechuda too lacked fear of heaven and like his deceased brother treated Tamar as a whore rather than a wife.  Yechuda too did not seek to continue the mitzva of Yabum with his third son, and Tamar shamed him when he too treated her as a whore.

    The g’lut of Yosef in Egypt and the story of Potiphar’s wife repeats the tale that touches the brit bnai Adam and Noach – the subject of עורה.  Amos the prophet too directly teaches the consequences of ערוה – the g’lut destruction of the Cohen nation from living and ruling the oath sworn lands.  Human sexuality can easily seduce a Man to do shameful and perverted actions against others.  Justice stands as the logical דיוק of sexual perversion.  The latter tuma behavior seals the din of g’lut upon the Cohen people.  Hence the k’vanna of the 9th middle blessing of the Shemone Esri involves more than cursing the false messiah theology which later developed into the religion known as Xtianity.

  5. Are we supposed to fear Heaven? Fear meaning healthy respect.

    What are you cursing in Christianity, exactly?

  6. Mitzvot learn from other mitzvot … like metal sharpens metal.

    Xtianity worships a God not recognized by the 1st Commandment of the Sinai revelation.

  7. Jesus son of Zeus … Hercules son of Zeus. Ancient Greek culture viewed Zeus as the “Father” of the Gods. The prophets of the T’NaCH employed “father” only as a reference to the Avot: Avraham, Yitzak, and Yaacov.

  8. The 2nd Commandment of the Sinai revelation: Due not worship other Gods. Monotheism as a tuma theology violates both the 1st and 2nd Commandments. The Torah teaches that HaShem judged the Gods of Egypt through the 10 plagues. If only ONE God lives, the 2nd Commandment exists in vain.

  9. The Xtian Bible never brings the Name of HaShem – the 1st Commandment of Sinai. B/c it violates the 1st Commandment, it equally violates the 2nd Commandment.

  10. Jesus wasnt Greek.

    His genealogy: https://www.biblegateway.com/passage/?search=Matthew%201&version=NIV

    The Genealogy of Jesus the Messiah

    1 This is the genealogy[a] of Jesus the Messiah[b] the son of David, the son of Abraham:

    2 Abraham was the father of Isaac,
    Isaac the father of Jacob,
    Jacob the father of Judah and his brothers,
    3 Judah the father of Perez and Zerah, whose mother was Tamar,
    Perez the father of Hezron,
    Hezron the father of Ram,
    4 Ram the father of Amminadab,
    Amminadab the father of Nahshon,
    Nahshon the father of Salmon,
    5 Salmon the father of Boaz, whose mother was Rahab,
    Boaz the father of Obed, whose mother was Ruth,
    Obed the father of Jesse,
    6 and Jesse the father of King David.
    David was the father of Solomon, whose mother had been Uriah’s wife,
    7 Solomon the father of Rehoboam,
    Rehoboam the father of Abijah,
    Abijah the father of Asa,
    8 Asa the father of Jehoshaphat,
    Jehoshaphat the father of Jehoram,
    Jehoram the father of Uzziah,
    9 Uzziah the father of Jotham,
    Jotham the father of Ahaz,
    Ahaz the father of Hezekiah,
    10 Hezekiah the father of Manasseh,
    Manasseh the father of Amon,
    Amon the father of Josiah,
    11 and Josiah the father of Jeconiah[c] and his brothers at the time of the exile to Babylon.
    12 After the exile to Babylon:
    Jeconiah was the father of Shealtiel,
    Shealtiel the father of Zerubbabel,
    13 Zerubbabel the father of Abihud,
    Abihud the father of Eliakim,
    Eliakim the father of Azor,
    14 Azor the father of Zadok,
    Zadok the father of Akim,
    Akim the father of Elihud,
    15 Elihud the father of Eleazar,
    Eleazar the father of Matthan,
    Matthan the father of Jacob,
    16 and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah.

  11. Maybe you can tell Christian people that it is great that they love Jewish Jesus (he’s not Greek), but there is only ONE God.
    You can mention that even Jesus said that only ONE was good—God alone.

    1. ‘And Jesus said to him, What sayest thou, that I am good? There is no man good, but God himself’
    Mark 10:18

    2. ‘And Jesus said to him: Why dost thou call me good? None is good but God alone.
    Luke 18:19

  12. Following the sin of the Golden Calf, a direct kabbala taught by Moshe our Teacher directly forbids attempting to say the Name of HaShem according to the grammar of the letters of the Name. Jehovah directly violates this direct commandment made by Moshe our Teacher instructed immediately after Moshe broke the tablets.

  13. Monotheism as a theology violates the P’sach faith that HaShem judged the Gods whom Par’o and Egypt worshiped. The virgin birth story comes from a Greek cultural background NOT a Jewish cultural background. Zeus raped married women. For HaShem to rape a married woman/Mary — the child born would have been a bastard. General rule: mitzvot do not come by way of Torah prohibitions.

  14. T’NaCH prophets command mussar. Greek avoda zara preaches theology. The latter defines for people what they should believe. Mussar by contrast, prophet plant the kernel of a rebuke within the hearts of people living in any and all generations. This mussar sprouts within the heart of the person who accepts it, and that mussar seed grows into ideas and concepts which originate from within the person him/her self.

    Mussar stands as the opposite of telling a person that they have made a mistake or that they understand the Torah in an erroneous way. Only a person him/her self can decide to do t’shuva. An outsider cannot tell another how they should dedicate their walk before the Creator of the Universe. Both Xtianity and Islam stand upon the tuma of theology.

  15. I dont know about that.
    I only posted the fact that Jesus isnt Greek according to the family tree that is written in the NT.

    Re. Teshuva: I’m doing the best I can making Teshuva right now and am deeply involved in reading Exodus.

    Since you’re a Rabbi, I can ask you to please pray for me: The Dr changed my meds and I’m having a hard time dealing with it. Also, I have terrible sleep apnea and have to wear this ugly mask.
    Please ask God to help me?
    I would appreciate it.

  16. A virgin birth is not far fetched, imo. God can do anything if He wants. People dont have to believe it.

    Didnt Sarai/Sarah had a baby after her womb dried up?

    I’m simply pointing to the fact that Jesus didn’t walk the earth as a Greek.

    He said he is a Jew in John 4:22

    1“Believe Me, woman,” Jesus replied, “a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22You worship what you do not know; we worship what we do know, for salvation is from the Jews. “

    The Jew haters say Jesus was a palestinian.
    No, he was not Arabic, either.

    Its OK to admit Jesus walked the earth as a Jew. I dont see how that is blasphemous.

  17. Another thing, just so you know.
    I’m not a church goer.
    I dont try to ‘win’ people to Christianity.

    I do however point out that Jesus was born a Jew.

    I believe the only true faith FROM God is the Jewish/Hebrew faith.

    I worship the only God from the Torah.

  18. The 4 Gospel accounts give two genealogies of Jesus son of Zeus “the Father”. Two different sons of David! Dudes make up your mind “before” ya print your mythology. The New Testament account – a belief system which requires the reader to buy into it and “believe” it. Belief its the fundamental point of distinction between mussar and theology. The latter requires belief whereas the former does not. Read any Book of the NaCH prophets – none of them preach what others must believe. Theology by contrast requires a Muslim to believe that there is no other God but Allah and Mohammad is His Prophet. Classic Xtian theology requires for its believers to accept the mystery of the triune God divided up into the Father, the Son, and the Holy Ghost.

    T’shuva compares to an alcoholic. Persons have this addiction to the Yatzir Ha’Rah within their hearts. The conflict, like Yaacov wrestling with the Angel of Esau, between the tohor and tuma Yatzirot. Torah learning … its all about defining – from the Torah itself – tohor middot. And then – similar to a korban sacrifice – dedicating ones’ life unto HaShem to express and mature those defined tohor middot in your walk before HaShem. Tohor middot have no more connection with what you “believe” that would say dropping a heavy brick upon your big toe, and thereafter calmly saying — I believe that that heavy brick just fell on my big toe. HaHaHa.

  19. The Gemara of קידושין, (mitzvot learn from other mitzvot – like metal sharpens metal), learns from the Gemara of גיטין. How does a man m’kadesh his wife? To m’kadesh a woman requires some type of economic acquisition of property! The Gemara compares the acquisition of a woman in ki’ddushin (the root of this word comes from קדש, this root can spin into meaning either holy or prostitute. The story of Yechuda and Tamar, the Torah refers to Tamar by saying that Yechuda thought she was a kadasha/prostitute b/c she put a veil over her face), to the cases of acquisition of either a slave or a prostitute. The woman acquired through ki’ddushin, what does the Man acquire. If her body: then this equates the woman to the status of either a slave or a whore! No the man does not acquire the body of the woman through the mitzva of ki’ddushin.

    This mitzva learns from the brit cut between the pieces in Parshat לך לך, the 3rd Parsha in the Book of בראשית. How many children did Avram have at the time of cutting that Central brit with HaShem? Avram had zero children! What then did Avram cut the brit between the pieces upon – the divided halves of dead animals?! No. HaShem swore an oath unto Avram, that his seed would compare to the stars in the heavens in multitude. If the greater party – HaShem swore and oath, the lesser party – Avram, did not in his turn swear an oath back to HaShem?! No. Of course Avraham Yitzak and Yaacov each individually, in their own right, swore a Torah oath back to HaShem. A brit requires swearing an oath in the Name. The New Testament never bring, not even once, the Name of HaShem revealed at Sinai!!!!! What oaths did the Avot each individually sware, which the mitzva of kre’a shma (3 Divine Names in one verse) remembers???? Avram swore that if HaShem made his “Cohen future born seed (the Torah concept of O’lam Ha’Bah) as the stars of the sky in number, that the Cohen seed would pray to HaShem who lives within the hearts of this chosen Cohen seed. (Tefilla in the place of korbanot. Only the Cohen sons of Aaron can dedicate korbanot unto HaShem. But tefilla, [Israel a nation of Cohenim] all Israel can Da’aven unto HaShem!!!

    The Xtian belief system theology requires a physical Jesus. Rava by contrast teaches within the Talmud that Job existed as an imaginary man!! To what does the Greek Jesus story (the original manuscripts of the Gospels – one and all written in Greek, not Hebrew or Aramaic). The physical Jesus, son of Zeus, story compares to the Greek mathematician Euclid’s 5th axiom of geometry! LOL.

    If you have a line, and a dot not on that line, how many lines can be drawn through that dot and remain parallel to the original line? Euclid’s 5th axiom states: only one line can be drawn through that dot and remain parallel to the original line. In the 19th century a new line of geometry developed known as hyperbolic geometry. Euclid, like all his Greek peers limited the Gods unto 3 physical dimensions. When you see the scientific method, which relies strictly and only upon empirical/physical evidence laugh as I do at this avoda zara!!!!

    The theology of the Xtian church requires a physical Jesus! That’s avoda zara, especially when in the story of Bil’am the Torah emphatically states that God is not a man!!!

  20. So a virgin birth – totally absurd. The custom of ki’ddushin today, the engagement and the marriage both occur on the same day. But in the times of the Mishna, a young woman engaged to be married, she has the din of a married woman. The Torah teaches that should a man engage sexually with an engaged woman that its equal to carrying on an affair with a married woman – a Capital Crime having the death penalty.

    Greek culture permitted, even applauded Zeus raping married women! Jewish culture abhors such vile immodest tuma behavior which forever defiles the Cohen union of ki’ddushin. Greek culture known nothing of the mitzva of ki’ddushin which learn from Get/divorce. If a man refuses to give his ex-wife her get, this places her into the halachic catagory of “agunah”. If the agunah woman has children from any other man, those children have the halachic status as bastards, for ever for all generations the Torah excludes that seed from the chosen Cohen nation!!!!! The solution to the wicked man who refuses to give a get to his ex-wife. Turn the ki’ddushin over to the Beit Din/Court, similar to prosbul. (Prosbul, instituted by Hillel. Prior to the sh’mitta [7th] year, lenders became hesitant to give out loans b/c the sh’mitta year cancelled all debts. Hillel instituted the tiqqun of prosbul, by which the lender turned the debt over to a Beit Din. Debts owed to the Beit Din – not cancelled out by the Sh’mitta year. In the same way, an aguna woman can approach the Beit Din and based upon her ketubah/marriage contract, she can request that the Court take over her ki’ddushin. (Ki’ddushin learns from the brit cut between the pieces. Just as the latter involves children born into the future so too ki’ddushin a man acquires the future born seed of his wife!!!!! Get returns the nefesh O’lam HaBah of that divorced woman back to the woman. Thus permitting another man to do the mitzva of ki’ddushin with her).

  21. In short, the story of virgin birth totally absurd from the Jewish cultural perspective. In the time of the Mishna an engaged to be married young girl, she got engaged 1 year prior to the Chuppa!!! In that year that young woman – also called בית/house – worked to arrange her house for the Chuppa one year away. This commentary on the Talmud which i am writing, it argues that the State has the obligation to supply first time married couples with a house. Ownership of a house by far reduces the stress which confronts young married couples.

  22. Have copied and pasted a piece of learning attributed to the Rav of my Rav – Aaron Nemuraskii a blessing upon his memory.

    The 5th Commandment and a Chidush from Rav Elyashiv zt”l
    Feb 5, 2021

    The Fifth Commandment by Rabbi Yair Hoffman for 5tjt.com In honor of the Yartzeit of Rabbi Yaakov Hirsch z”l – the author’s father-in-law today, the 23rd of Shvat. This week, parshas Yisro, we lein the aseres hadibros. In them, of course, is the Mitzvah of Kivud Av v’Aim – honoring one’s parents. The Torah itself assures us that one who is careful with it will merit long life – something very apropos during this pandemic. The Talmud Yerushalmi writes that honoring parents is of the loftiest of Mitzvos. A person is exempt from the observance of other Mitzvos when he is busy taking care of his parents. Indeed, the Aruch haShulchan writes (YD 240:36) that the exemption applies even if he is just waiting to perform the Kivud Av’ V’Aim. We do not find this in regard to any other Mitzvah! Categorizing The Mitzvah The actions, steps and procedures of this fundamental Mitzvah can be categorized into two types – those obligatory in nature, and those that are more of a voluntary or elective nature. They can also be categorized further – issues of Kavod – honor and issues of Moreh, perhaps best translated as dishonoring. Kavod is in the Ten Commandments. Dis-honoring is in Sefer VaYikra in Parshas Kedoshim. Who and to Whom Males and females are equally obligated in this Mitzvah. The Gemorah in Krisus (28a) tells us that the obligation extends equally to both the father and mother as well. Intentions We are required to perform Mitzvos with the proper intentions. What does this mean? We do it because it is the commandment of the Creator. What if we do it because it is a good, proper, and ethical thing to do? Good question. It depends. If we conceive of Hashem (as we should conceive Him) as the source and essence of all good – then the intent is valid and proper. If this is not our conception of Hashem – then we have two problems: One – we have an incorrect notion of Hashem; and two – we didn’t properly fulfill the Mitzvah. Nor should we be nice to our parents to get a proper Yerushah – inheritance – or so that we not be cut off in the will. Both the Ramban and Rabbeinu Bachya specifically warn about these ill intentions. The Malbim even goes a step further. He writes that we should not even fulfill the Mitzvah because of the reward promised in the Torah! Is the Mitzvah of honoring parents a Mitzvah between man and Hashem or between man and man? The Minchas Chinuch poses this question (Mitzvah #33). The fact that it appears on the right side of the Ten Commandments indicates that it is a Mitzvah between man and Hashem. The Ramban points this out. The Rambam in his commentary to the Mishna (Peah 1:1) indicates that it is between man and man. The Meshech Chochma (beginning of Parshas Kedoshim) writes that it is primarily a Mitzvah between man and man but has elements between man and the Divine in it. What’s the difference? If it is between man and man – Yom Kippur doesn’t atone for it – one must ask forgiveness from one’s parents. For Parents Only The Shulchan Aruch (YD 240:19) also gives parents guidelines as to their […]

    The post The 5th Commandment and a Chidush from Rav Elyashiv zt”l appeared first on The Yeshiva World.

  23. Another talmid of the Rav of my Rav writes:

    By Rabbi Yair Hoffman for 5tjt.com

    It happened during the swearing in ceremony itself. “If you’re ever working with me, and I hear you treat another colleague with disrespect, talk down to someone, I promise you I will fire you on the spot,” President Biden told his new aides following his inauguration. “On the spot.”

    “My dad used to have an expression: He said everyone, every single person, regardless of their background, is entitled to be treated with dignity,” Biden said. “I expect you to do that for all the folks you deal with, all the folks we work for, the American people.”

    “No ifs, ands or buts – everybody, everybody is entitled to be treated with decency and dignity,” Biden concluded during his remarks Wednesday.


    Treating others, all others, with respect is a true Jewish value and it is one that all of us should adopt. The greatest of our leader, Rishonim, Acharonim, and Roshei Yeshiva have discussed it. The area in which it is discussed stems from the concept of Gadlus haAdam, the inner greatness of mankind.

    The Orchos Tzaddikim (middle of Shaar 28) explains that Hashem had placed mankind above all other creatures in this world to demonstrate the greatness of man, Gadlus HaAdam, and the honor that we must give others based upon this. He writes that the mouth cannot sufficiently describe the capabilities inherent in man.

    Rabbeinu Tam in his Sefer HaYashar writes on the pasuk “l’ha’ir al haAretz” that the Heavens were created for man. In other words, the universe and all that it contains, was created for the purpose of mankind and not for Hashem. Reflecting upon this notion allows us to appreciate man’s greatness and to realize how we must, therefore treat others.

    Rav Yoseph Yavetz (not Rav Yaakov Emden but the one who was deported from Spain in 1492) in his commentary to Pirkei Avos (3:18) explains that man was created erect to point to the Creator – in that man was created b’tzelem elokim – in the image of G-d. Treating people with respect is an obligation in that all humanity was created in the Divine image.

    Of course, this perspective cannot and should not make us into haughty individuals. The Ramban in his Iggeres to his children writes that one should avoid looking at others straight in the eye in haughtiness but should look at others as being greater than him – even if he is not as intelligent or not as high in socio-economic stature, because that other person could be more desirous in Hashem’s eyes than you are and we must assume this perspective at all times.


    Perhaps never in Jewish history was the concept of Gadlus HaAdam emphasized as much as in the mother of contemporary Yeshivos – the Slabodka Yeshiva. In the late 19th century and the early 20th, there were essentially three movements affecting European Jewry. The first two were the Chassidic movement which helped invigorate Torah observance and the Haskallah movement which threatened Torah observance. But how could the non-Chassidic observant Jews deal with the threat of Haskallah? The Mussar movement emerged and, to a certain degree, helped fill the gap.

    Rav Nosson Tzvi Finkel, also known as the Alter of Slabodka, however, felt that more needed to be done. He shaped and formed a new Yeshiva with an emphasis in three areas: 1] Enormous depth in Talmud study 2] the study of Mussar and 3] Gadlus haAdam – contemplation of the greatness of man.

    The latter of the three had two components: The intellectual focus of this concept and its practical implementation too. Slabodka students were impeccably dressed and groomed. Suits, ties, polished shoes. The Yeshivas students could have appeared on the covers of fashion magazines had they existed in turn-of-the-century Pale of Settlement.

    The results of the Alter’s new emphasis were very impressive. By and large, Torah Jewry survived. Most of the Yeshiva movement today is a direct result of what happened in Slabodka under the Alter.

    In the United States, for example, his students established and or led the various Yeshivos that we have today:

    Torah VaDaas – its Roshei Yeshiva were Rav Dovid Leibowitz and Rav Yaakov Kamenetsky – both students of the Alter.
    BMG in Lakewood – established by Rav Aharon Kotler – a student of the Alter of Slabodka
    Yeshiva Ner Yisroel in Baltimore – established by Rav Yitzchok Ruderman – a student of the Alter
    The Mir Yeshiva in Brooklyn – Its original Rosh yeshiva was Rav Lazer Yudel Finkel, son of the Alter
    Yeshiva Chaim Berlin in Brooklyn – Its Rosh yeshiva was Rav Yitzchok Hutner student of the Alter
    Yeshiva Chofetz Chaim in Queens – established by Rav Dovid Leibowitz, student of the Alter

    In Eretz Yisroel as well, most of the Yeshivos and the entire Ashkenaic infrastructure had studied in Hevron or in one of the Yeshivos that were built or fortified by the Alter.

    Hevron – a branch of Slabodka where the Alter actually taught
    Mir Yerushalayim – Its Rosh Yeshiva was Rav Lazer Yudel Finkel, son of the Alter
    Ponevech – Its Roshei Yeshiva had studied in a Yeshiva fortified by the Alter.


    There is a group of people that are reprinting a fantastic collection of the Alter of Slabodka’s thoughts, sayings, and Shmuessim along with an incredible three-tiered mafteach – index.

    The mafteach should be completed in three weeks and then the printing can occur. It is over 1000 pages of the Alter of Slabodka’s wisdom. The material was collated and prepared by Rav Yekusiel Cohen, an Av beis Din from Ashdod and a son of one of the last Talmidim of the Alter himself. The sum of $8800 more is needed. If anyone is interested in assisting in publishing this remarkable work, please contact the author at yairhoffman2@gmail.com

  24. I know how you feel about that. I simply was telling you it’s not an impossibility. Nothing is impossible for God.

    You have to admit that SOMETHING must have happened because well over a billion people are into Christianity which is solely the Jewish faith minus the Constantinian crap.

    Jesus walked this earth as a Jewish man.
    Dont you find it flattering that a billion people are following teachings of a Jew?
    AND, many were put to death FOR their faith by the Romans.

  25. OK, you find a virgin birth absurd. It IS ‘out of the ordinary’. In human perspective, it IS absurd.
    I’m only saying it’s not an impossibility to God.
    Nothing is impossible to God.
    Thats all I’m saying.

    God parted the sea.
    God brought plagues upon the Egyptians.
    God made Joseph, a Hebrew, the right hand of Pharaoh. (An impossibility)

  26. The 2 legs of a right triangle – never longer than the hypotenuse. The Universe the Creator created with a known Order. HaShem does not violate that Order. Its not a question of possible or impossible but rather a question of Order. Torah faith does not depend upon a popularity contest. HaShem offered the Torah to all nations … only Israel accepted the yoke of being the chosen Cohen nation.

    Xtianity worships a completely different God, it has nothing whatsoever in common with the tohor Cohen faith. Myth: Jesus son of Zeus walked this earth as a Jewish man. Prove it. Faith shares no common ground with flattery.

  27. No, not ‘flattery’ in your context.
    Its just flattering that Jesus walked as a Jew, not a Zeus/Greek person. And, you are a Jew. It is flattering that the Jewish faith was CHOSEN to be IN the NT.
    The NT is a sequence of letters and testimonials that do not tell ANY believer in the NT to ‘forsake’ Torah or Tanach.
    However, many Christians DO forsake it, unfortunately.

    Zeus is not a ‘God’. He is made up. Jesus is not ‘made up’, he existed. Whether a person believes he did or believes in him or not, he existed as a Jewish man.

    There is only one God. Elohim, HaShem, the God of Israel and no other. Jesus made reference to a FATHER God. NOT himself being ‘god’. He said that ‘no one is good, except GOD ALONE”.

    * I told you earlier that in the N.T. SCRIPTURES, there is NO mention of the word ‘trinity’.
    NO evidence anywhere that there is a ‘triune’ god in the NT.
    People who do believe in Jesus Christ are in fallacy by teaching this.
    There is NO mention of a ‘rapture’ either but they believe this also.

    *As for Jesus or Yeshua Ben Josef being Jewish, the proof is from the scriptures only, as the men who wrote them were also Jewish.

    You [Gentiles] worship what you do not know; we [Jews] know what we [Jews] worship, for salvation is of the Jews” (John 4:22).

    Jesus is “the son of David, the son of Abraham” (Matthew 1:1)

    They called him Rabbi:
    25 When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here? John 6:25

    He taught in synagogues:
    (Matthew 13:54; Luke 6:6; John 18:20)
    Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret.”

    Jesus as living a Jewish lifestyle and keeping the Jewish law.

    He was reared in a Jewish home, and Jesus’ parents were careful to do all that the law required of them (Luke 2:39). 2: 39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth.

    He made reference only to the Jewish prophets and not ‘prophets of Zeus’
    Prophets as authoritative (Matthew 5:17; 12:5; Mark 10:19) 17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

    Jesus said: Matthew 15: 24 He answered, “I was sent only to the lost sheep of the house of Israel.”

    Jesus from the NT is Jewish.

  28. No he does not qualify as Jewish because he was born a bastard child. The faith of the Cohen nation centers on tohor. Jesus did not know, nor did his disciples know what tohor means. Why? B/c the Gospels come from a Greek cultural perspective. Christ is Greek for messiah. You do not fulfill the prophets like the Gospel writers put into the mouth of the imaginary man Jesus – son of Zeus. Greek culture refers to Zeus as the “Father” of the Gods. Torah based culture has no such reference anywhere within the T’NaCH literature! So no, Jesus represents a “wolf dressed in sheeps clothing”.

  29. Go tell God, Mosckerr. Tell God. Why are you telling me all of this?
    I only showed you what is written in the NT and how they believe.
    So, tell God!
    Talk to HIM and ask him whats up with this. Obviously you want to know whats up with this.
    Im just a girl pointing these scriptures out.

  30. OK, let us let this go, ok? Cuz I really love and like you.
    Here is a song for you from me
    The Lord Bless You And Keep You (Aaronic Blessing)

  31. Do not know Chuck Schumer. You accuse him of being a shameful Jew. I do not know, neither left nor right opinions. American politics, in your neck of the woods, the names change to neither Democrat “nor” GOP (Grand Old Party) opinions. A Jew, learned from the precedent, the יסוד\foundation: the guardians to the cultures and customs practiced by the Avot. Only the Cohen nation, chosen by HaShem, to do as their service to the Elohim, walk in the manner and ways as did the Avot, in their walk before El Shaddai. Aaron translated upon the golden calf the name אלהים rather than השם. Herein defines the primary example – the avoda zara to the golden calf – that the 13 tohor as opposed by the tuma middot of the golden calf.

    Jew, the translation of Yechudim in Hebrew. The name of the tribe of king David – the lion Yechuda. From here learns that the lion, lives as the king of the African plains. A South American take learns from the Jaguar, lives as the king of the rain forests of the Southern hemisphere of America. A lion has a pride. Come one or more other bachelor lions, and they expel, with extreme violence, the first king of the clan. The new king(s) of the clan kill all the young lions born from the previous king.

    From this precedent you learn that a Jew under the din of כרת, does not stand equal to Jews not under the din of כרת. This din of כרת too learns from קידושין which stands upon the יסוד of the Avram brit “cut” between the pieces. Mitzvot learn from other mitzvot. Therefore the general statement: “A Jew is a Jew”, based upon the charem which the ‘P’rushim’, in Greek that translation ‘Pharisees’, put the Tzeddukim, in Greek that translation ‘Sadducees’, expelled permanently those sons of Aaron from the Torah Jewish community.

    In like and similar fashion: the Karaites today. This expelled community – placed into charem by Rabbeinu Sa’adiah Gaon (“our Rabbi [the] Saadia Gaon”). According to Wiki,

    “When interpreting the Torah, Karaites strive to adhere to the plain or most obvious meaning (peshat) of the text; this is not necessarily the literal meaning, but rather the meaning that would have been naturally understood by the ancient Israelites when the books of the Torah were first written. By contrast, Rabbinic Judaism relies on the legal rulings of the Sanhedrin as they are codified in the Midrash, Talmud, and other sources to indicate the authentic meaning of the Torah.”

    The limitation of the Torah to a simple p’shat/טפש פשט — utterly absurd, on the order of Jesus not an abomination טפש פשט. Rabbi Akiva taught the פרדס sh’itta of logic specifically revealed at Horev, 40 days after the avoda zara of the golden calf, on Yom Kippor, the revelation of the 13 tohor middot. Upon this יסוד the Cohen guardians of the culture and customs practiced by the Avot draw the line. The Avot based all their avodat El Shaddai upon the 13 tohor middot logic system.

    The ancient Greek philosophers Plato and Aristotle challenged the supremacy of Oral Torah logic, the Jews as a people lost the knowledge to do mitzvot לשמה, this explains the g’lut of Jewry for more than 2000 years. T’shuva of the guardians of the cultures and customs practiced by the Avot, by the holiness of the lights of Channuka, Jews commit to interpret the Written Torah based upon total reliance upon the Oral Torah logic system. Both the Tzeddukim and the Karaites reject the ‘Chariot mysticism’ taught by Rabbi Akiva.

    This system of logic – formally expressed – through the comparison of case law to case law. It organizes and establishes Order in completely different ways than that established by ancient Greek logic organizes their ”societal” building blocks . Compares to the anarchy of the 20th Century when first Marx and then the Bolsheviks embraced Hagel’s logic of dialectics as did in its turn present day Scientology, which bases its theology upon a psychological concepts of ‘brain control’, developed by L. Ron Hubbard.

    Torah mussar does not teach others but rather exerts that energy to teach the self rather than others. Why? Mussar serves as the mirror of theology which strives to direct other into exactly what they believe. Bottom line: the P’rushim expelled the Tzeddukim from living together with Oral Torah/פרדס Jewry. Based upon this precedent a Jew most certainly not a Jew.

    The Tzeddukim compare to Reform Judaism, they favored assimilation into the larger dominant cultures and customs practiced by non Cohen Goyim nations. Once assimilated unto alien cultures, it requires great t’shuva to change ones’ path of life. This t’shuva can only come from the person who seeks to change his current path destiny. Therefore mussar does not mean: rebuke or correction. These latter terms generate, as a rule, from out side “other” voices. The “voice of mussar” generates from within the heart.

    Yet just recently the Israeli Supreme Court ruled that Reform conversions merit respect on par with Traditional conversions! A Jew is a Jew argument. You have raised an excellent objection to me. כל הכבוד.

  32. Schumer is horrible.
    He is a Jewish man who sucks and brings terrible defamation to Jewish people as a whole.
    All into same sex stupidity, etc.

    I have to go. Im not feeling great. The Doc changed my meds and its nasty.

  33. Also, I am reading about the Mussar.
    I guess Im striving to be more Mussar?
    Its true that I seek to do right and be holier and love God more. Thats true.
    I also realize that I have many mixed in learnings.

    The Mussar movement in Judaism is defined as the education of the individual toward strict ethical behavior in the spirit of halakhah.

  34. Rabbi Kahane was my husband’s Rabbi that he learned from.

    My husband wandered away from his faith & early teachings in Hebrew School. But, He is a holy man in word, deed, he hates evil, etc.
    He has gotten completely turned off by secular Jewish people.
    He then became atheist.

    When I met him 12 yrs ago, he said “I dont think about God at all.” I told him I could not marry a person who gave NO thought to God.
    I had no choice but to tell him this.

    THEN, incredible things happened. When I prayed, God would literally move mountains. The answers to the prayers I FERVENTLY prayed would be answered! He could NOT deny that there is a God.

    One day, he sat there slack jawed after God answered!

    He then started changing his mind and heart. I had to leave him alone for many years but he started believing in God.

    I now am reading him 2nd Samuel. I read 1st Samuel to him. His name is David Ben Moshe.
    He asked me to start to read him proverbs.
    So, that is where we are now.

    Last night, I read him Lamentations 5. He said that chapter was like America.

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