Leftist Jewish “Forward” (DIRTY-RAT TRAITORS) Are Dumping On A Patriotic Jew: Josh Mandel, Who Is Running For Ofc

Leftist Jewish “Forward” (RAT TRAITORS) Are Dumping On A Patriotic Jew: Josh Mandel, Who Is Running For Ofc

By David Ben Moshe

Here we have a patriotic Jew who wants to run for office and the Leftist ‘Jews’ at the Forward (Jews in the loosest sense) turn on him because he isn’t a Communist like they are.

Leftism is anti-Judaism. So, good on him for obscuring their version of Jewishness.

11 thoughts on “Leftist Jewish “Forward” (DIRTY-RAT TRAITORS) Are Dumping On A Patriotic Jew: Josh Mandel, Who Is Running For Ofc

  1. Duty of the Heart. טוב.

    The Talmud (Sanhedrin 34a) expounds the verse “Is not My word like fire, and like a hammer that shatters a rock into pieces?” (Jer.23:29) – “As the rock splits into many fragments, so one verse may convey many meanings.” According to the מעשה בראשית kabbala, the duty of the heart entails elevating positive and negative commandments to positive time oriented commandments.

    Our Sages said (Yoma 29a): “thoughts of sin are worse than sin”. Meaning: the Cohen nation, our avodat HaShem actively entails distinguishing between the t’shuva between our Yatzir Ha’Rah, from the t’shuva dedicated by our Yatzir Ha’Tov; fear of heaven vs. love of HaShem; Torah curses from Torah blessings; tuma from tohor.

    Moray Nevuchim (Part 3 ch. 51), that poor assimilated benighted rabbi, he confused the Xtian dogma of ‘Free Will’, with the Torah obligation to return unto HaShem through t’shuva. T’shuva requires a conscious willingness to remember the good and the evil within our lives. Tefilla defines the concept of ‘duty of the Heart’, because by the preconditions of the oath brit faith, HaShem, the Spirit of His Name lives within the hearts of His chosen Cohen nation.

    The tuma Yatzir attempts to arouse within our hearts the need to conceal ourselves from our Creator, as an expression of our shame. Utter and complete narishkeit. If a person conceals tuma, that person only conceals the tuma spiritual condition from himself and others but never from HaShem. Actively recalling and bringing remembrances of good and evil to mind, most effectively defines the mitzva of tefilla: the duty of the heart. T’shuva stands opposed to making a confession – two completely separate and totally different concepts of faith. The latter simply admits guilt whereas the former actively remembers the evil within our lives\as well as the tohor emotional maturity during a crisis.

    The conscious act of remembering our Yatzir Ha’Rah before HaShem in tefilla, this act measures our humility. T’shuva shares no common ground with self loathing and self condemnation. Humility by stark contrast measures the bittal whereby we mature our emotional mind before HaShem our Judge. Confessions by contrast, we assume the role of Judge rather than validate HaShem as our Judge. Humility begins when HaShem has priority of importance over our Ego I. Belief systems, which all begin with self consciousness, they all elevate the Ego above HaShem, and therefore have no portion with humility, irregardless of their external displays of religious piety.

    All Torah references to the mitzva of “love”, actively entail acceptance of both the blessings and the curses of the Torah. How can a bnai brit person give respect to others among our people, oblivious to the tuma Yatzir which beats within the hearts of all bnai brit? My wife, she loves me – despite my character flaws. We can not truly express reverence to HaShem without striving to do t’shuva upon both Yatzirot within our hearts. T’shuva actively arouses memories within our lives of both good and evil.

    Examples of שב ולא תעשה commandments: coveting, feeling grudges against our people, pursuing our taavot, which includes hardening our hearts like as did Par’o, or despising the plight of the poor among our people. Negative commandments, they truly define the parameters of our Yatzir Ha’Rah.

    Tefilla dedicates the memory of our Yatzir unto HaShem. Memories do not qualifies as words which the lips pronounce. Pronouncing the Divine Name, learns for blowing the shofar. We blow the remembrance of Yom Tov dedicated souls during our tefillot unto HaShem. This duty of the Heart shares nothing with the actions taken by the lips and tongue to pronounce words written within the Siddur. The words which our lips and tongue pronounce, they merely serve as the vehicle which transports the memories of our t’shuva k’vanna before HaShem.

    T’shuva of the two opposing Yatzirot learns from (Sotah 22b) “one should always occupy himself in the Torah even שלא לשמה, since from שלא לשמה comes לשמה”. Dedication of Talmudic defined mitzvot\halachot as part of the t’shuva of the Yatzir Ha’Tov most essentially entails conscious definition of tohor middot. Simply impossible to do Avodat HaShem in a conscious state of tuma; any more than a wife beater can express love for his wife, while she bleed unconscious upon the floor! The recollection of evil, this t’shuva, in its turn, requires a conscious awareness of defined tuma middot\emotional immaturity; a man simply cannot stand in tefilla while in a mentally unhinged state of mind.

    Doing mitzvot with k’vanna actively requires the k’vanna to dedicate tohor middot unto HaShem. This dedication of tohor middot, they serve as our shield of Avraham, when the tuma Yatzir explodes upon us from its concealed מקום within our hearts. Our Sages teach (Nazir 23b) “a sin לשמה has greater merit than a mitzva שלא לשמה.” The mitzva of tefilla defines the purpose of doing mitzvot. Bnai brit dedicate to HaShem tohor middot as the k’vanna of doing mitzvot.

    When Yidden say kiddush erev shabbot, this blessing includes the memory of our redemption from Egyptian slavery. Why? Does this memory arouse feelings of tremendous joy from within us? The redemption of Egyptian g’lut serves as the יסוד of all later redemptions from g’lut. The blessing has the k’vanna to remember the great tremendous joy Israel felt when our people left the slavery and oppression of Egyptian cruelty and injustice. Remembering this great joy which our people rejoiced, this memory serves to welcome Shabbot into our homes.

    Saying this blessing שלא לשמה, we listen to the blessing said by rote, in anticipation to eat the meal. Saying this blessing שלא לשמה, if we remember anything we recall the cruelty and evil injustice done to our people by Par’o and the Egyptians. Such a memory does not arouse joy within us to accept the honor of the ‘Shabbot Queen’! How Yidden invite shabbot into our homes, this mitzva defines the k’vanna of how a specific Yatzir within our hearts dominates our lives at that moment in time. Saying shabbot songs by rote does not arouse Joy anymore than remembering the deliverance from Egypt, if we have no awareness that avodat HaShem most essentially entails the t’shuva of a Yatzir when we accept the Yoke of the Kingdom of Heaven during the mitzva of kre’a shma.

    Children, by definition lack emotional maturity. Who has the obligation to enlighten children, that if they want to grow up, they must mature their emotions? Educating the emotional mind has priority over educating the rational brain. Meditation goes hand in hand with tefilla. This discipline strives to affix emotions, felt like a pulse beat, within internal organs of our body – by placing fingers upon two opposing internal organs within the body, and concentrating upon an individual organ during inhalation and exhalation.

    The two opposing internal organs function as the opposite poles of a battery. Meditation strives to unite the rational brain with the unrational brain stem. The brain stem sits as the first born Cain, Yishmael, & Esau upon the spinal cord, and orchestrates our emotional energies which the internal organs produce. The distinction of service between the frontal lobes of our brain to the brain stem, compares to the separation between the opposing Yatzirot within our hearts. Our Sages teach (Sotah 5b) “humility has greater merit than all the sacrifices… as written (Tehillem 51:11), ‘the sacrifices of G-d: a broken spirit; a broken and a contrite heart, O G-d, You will not despise’.

    The k’vanna of אל עליון, like Avram – we look unto the stars. Meaning our hopes turn to our future born, but as yet unborn children. Shall they walk in tohor or tuma before HaShem? Man has but a small window of opportunity upon this earth to educate his children in the oath brit faith; of our obligation to educate them – that they in their turn, must pass the oath brit faith unto their children — תמיד מעשה בראשית.

    (Chagiga 11b): “whoever inquires into four things, better had he not been born.” Tefilla defines the mitzva of positive time oriented commandments. No Moshiach can do this type of commandment for any generation. Only acceptance of the Yoke of the Kingdom of Heaven permits all generations to sanctify tefilla, as the positive time oriented commandment which defines acceptance of the Torah at both Sinai and Horev. No Moshiach can transform a Goy person into the chosen Cohen nation which has a Torah responsibility to do avodat HaShem which the mitzva of tefilla defines. No Moshiach can place bnai brit Israel upon the path of truth. Therefore all generations of the bnai brit Cohen nation have the Torah obligation to achieve the mitzva of Moshiach themselves; through dedication unto HaShem of the opposing t’shuva Yatzirot within our hearts. Just as all Israel accepted the Torah at Sinai and Horev.

    (Tehillem 51:8): “Behold, You desired that truth be in the hidden places, and in the concealed part You teach me wisdom”. Knowing how to discern between t’shuva and t’shuva, most essentially required in order to sanctify ‘the duty of the heart\לבב” as a Torah commandment. Monotheism does not define the faith in one G-d. The chosen Cohen nation has an oath brit faith with HaShem alone. This oath brit faith does not negate, much less contradict the 2nd Commandment of Sinai. Goyim, who rejected the revelation of the Torah at both Sinai & Horev, they worship other Gods. If Israel assimilates and copy cats foreign cultures and customs, then we fail to due t’shuva upon our Yatzir Ha’Rah, and our worship, has a forgone consequence – that we worship other Gods. We profane the 2nd commandment of the Sinai revelation. We choose tuma and death over tohora and life. We cease and abandon doing the Torah commandment of tefilla, as the positive time oriented commandment which requires k’vanna.

    Doing a unique t’shuva upon the opposing Yatzirot within our hearts, defines the mussar commanded by the prophet. (Isaiah 60:19): “The sun will no more be your light by day, nor will the brightness of the moon shine on you”. The framers of the Shemone Esrei discerned the distinction between the remembering\t’shuva from the guilt confessions of a ודוי. Consequently the language of tefilla does not include any rabbinic ודוי. No foreign Moshiach has the power to cause bnai brit Israel to make t’shuva upon their opposing Yatzirot, when they stand in judgment before HaShem during the mitzva of tefilla. Folk who wait for the coming of the Moshiach, they worship a false messiah. (Tosfos Kesuvos 4b): “one who made an animal sacrifice into a grave stone”. (Mishle 20:5): “wisdom in the heart of man is like deep water, but a man of understanding will draw it out”.

    (D’varim 17:8-10): “if there arise a matter too hard for you in judgment, between blood and blood, between plea and plea, between affliction and affliction…and you shall do according to the sentence which they declare to you”. Learning to da’aven with k’vanna most essentially defines this Torah. (Eruvin 100b): could have learned modesty from the cat, honesty from the ant, chastity from the dove”. Not so the mitzva of tefilla. Learning to da’aven with k’vanna requires a Rav. (D’varim 32:6): “Do you thus requite the HaShem, Oh foolish and unwise people? Is He not your Father who acquired you? Has He not made you and established you? Remember the days of old; consider the years of many generations. Ask your father, and he will show you; your elders, and they will teach you.”

    (Yerushalmi Berachos 1:5): “If you give Me your eyes and heart, I know that you are Mine.” [Eyes, as a metaphor, understood as remembering the visions of ones’ life which require t’shuva]. (Yoel 2:13): “tear your hearts and not your garments, etc.” (Vayikra Raba 7:3): The question here: with what can he bow his heart and straighten its crookedness. Should he come with Olah offerings? Can the Olah straighten his heart to the service of HaShem from now on? The answer, (Micha 6:6): “He has told you, O man, what is good, and what the HaShem demands from you: to do justice, to love kindness, and to walk humbly with your G-d”, i.e. HaShem judges and weighs wholeness of the heart; wholeness – defined as t’shuva of the heart — the Torah revelation of avodat HaShem. Can any man walk before HaShem tam, without da’avening t’shuva?

    What distinguishes the mitzva of tefilla? (Shabbat 63a): “what is meant by ‘thought upon His Name?’ – [answer:] “if one intended to fulfill a commandment but was prevented from doing it, it is accounted to him as if he had done it.” When does a person have k’vanna to sanctify a commandment, other than when he stands before a Sefer Torah and da’avens tefilla? Doing positive and negative commandments do not require k’vanna.

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