Ziezo, we zijn november. Voorlaatste maand van het jaar. De dagen zijn veel korter geworden, ondermeer dankzij dat winteruur. Allerheiligen, Allerzielen en eveneens Halloween liggen achter ons. Voor sommigen volgt nu Sint-Maarten. Een heilige die hier in deze streken niet gevierd wordt. Dus is het voor de kleintjes wachten op Sinterklaas.
Maandagmorgen ben ik op stap geweest als mooimaker. Door omstandigheden zoals het weer enz. was hier de laatste weken niets van in huis gekomen. Nu is het rustig herfstweer en dan kan ik niet heel de tijd binnen blijven.
Zoals voorheen ging ik ook even langs bij het speelpleintje hier vlakbij. Je zou denken dat nu het herfst is en school dat er geen zwerfvuil ligt. Niets is minder waar. In no time kwam ik terug thuis met een goed gevulde zak troep.
Dit was het weer voor vandaag. Geniet de dag en tot de volgende.
🙂
De dingen des levens ! 
Goed bezig geweest!
hier komt iedere week een firma door de straat, met 6 tegelijk en een volgwagen, ik snap niet dat de mensen zoveel langs de weg laten liggen of gooien
Een @->- voor je.
Mooimaker … een mooi woord***
Niet wachten op Sinterklaas, nooit wachten, dat komt allemaal vanzelf wel en het gaat al snel genoeg.
Inderdaad het jaar loopt tegen zijn einde.
Rommel blijf je opruimen, vanmiddag was een buurvrouw ook bezig als mooi maker.
Ze zei ik ben bezig en andere zijn blij met wat ik doe. Hans
Wij kennen noch Allerheiligen, noch Sint Maarten. Rommelmakers trekken zich blijkbaar niets van het weer aan. Toch idioot dat mensen die troep achterlaten. Jij hebt weer mooi werk verricht!
An attempted defense for the רמב”ם וכסף משנה.
Intend to employ עין משפט נר מצווה as my guide to study and compare the language of the Yad and Karo’s commentary.
הלכות אישות: פרק ראשון הלכה ב: וליקוחין אלו – מצות עשה של תורה הם.
כסף משנה: פ”’א: ב ובאחד משלשה דברים וכו’. בביאה ובשטר מהתורה ובכסף מדברי סופרים. Avram’s acquisition of Sarah’s grave serves as a Torah precedent for כסף. The legal validity of Meshikah depends on the intention behind the act. The person must demonstrate a clear intention to acquire what they pull toward themselves. Yibum, meshikah, and kesef all require k’vanna. K’vanna the pre-condition which sets apart זימן גרמא מצוות הם עומדת נפרד בפני עצמן תורה תולדות מצוות – (הם קום ועשה, ושב ולא תעשה) התולדות מצוות האלה, הם לא צריך כוונה. לא כן זימן גרמא מצוות, שנזקוק כוונה.
Avram’s acquisition of Sarah’s grave serves as a Torah precedent for כסף, which the כסף משנה acknowledges. The legal validity of Meshikah depends on the intention behind the act. The person must demonstrate a clear intention to acquire what they pull toward themselves. Yibum, meshikah, and kesef all require k’vanna. K’vanna the pre-condition which sets apart זימן גרמא מצוות as Av tohor Torah commandments. Karo attempts to explain the language of the Rambam: ובכסף מדברי סופרים., Karo recognized the difficulty in the language of Rambam; he writes וכל דבר הנלמד באחת מי”ג מדות הוי דבר תורה.
Yet Karo like Rambam, both men failed to discern the distinction between time oriented commandment from secondary positive and negative commandments. Herein separates the B’HaG order of Torah commandments, he held that if a Jew does rabbinic commandments employing prophetic mussar as the k’vanna of his Yatzir Ha’Tov within his heart, that these mitzvot become time oriented commandments – from the Torah! The Rambam went so far as to even mock the B’HaG opinion. The B’HaG learns tefillah דאורייתא as קריא שמע. Whereas the Rambam erroneously held that tefillah דאורייתא as Shemone Esrei, based upon the RambaN’s critique of the Rambam 5th positive commandment.
The purpose of the Oral Torah/פרדס revelation of the י”ג מדות they interpret the k’vanna of av tohor time oriented commandments. Torah commandment not enchained, much less so imprisoned by the literal words of the Torah itself. Karo wrote: הרי דלארבע טוטפות קרי דברי סופרים אע”פ שהם דאורייתא. The Gemara of מנחות יש מחלקת if one says one or two blessings. It appears to me that the dispute between the Order of tefillen between Rashi and Rabbeinu Tam centers on this very same Gemara dispute. Tefillen like a sefer Torah in the matter of swearing oaths; the Order of Rashi tefillen reflects the oath sworn at Gilgal, whereas the Order of the Rabbeinu Tam tefillen remembers the oath sworn at Sh’Cem in the days of Yehoshua. All time oriented Torah commandments absolutely require prophetic mussar derived through Aggadic Midrash דרוש upon the T’NaCH primary sources.
The foundation of tohor Torah scholarship, scholars stand on the foundation which discerns the distinction between Primary from secondary or lesser source authorities. Karo treats outside, off the dof, precedents as if they serve as a deductive syllogism of logic. The flaw of statute law avoda zarah assimilation, it fails to respect the kabbalah of פרדס Case/Din rulings compared to other Case/Din judicial rulings in order to view the Case before the Court view from a completely different perspective. Karo’s logic – flat, it fails to grasp the BIG PICTURE depth.
רמב”ם: וליקוחין אלו הן הנקראין קידושין או אירוסין כפי בנהיית מעשה. ואשה שנקנית באחד מג’ דברים אלו היא הנקראת מקודשת או מאורסת.
Interesting, no mention of the sworn oath alliance the baal swears before both two kosher witnesses and a minyan of ten men. Ten men learns from the 10 מרגלים whose false oaths caused the Wilderness Generation, the Generation which accepted the Torah לא שמה at Sinai to have no portion in the world to come!
Time oriented commandments absolutely require the dedication of the Yatzir HaTov spirit within the heart to commit to sanctify tohor middot by how one behave in the future with his family and people. This Av Torah commandment directly bound, (picture Akedah) to the 1st Commandment שם השם לשמה of Sinai. The posok over-simplification made by the Rambam cannot see the forest through the trees! The Rambam together with his yes-man utterly fails to tie in the Torah precedent of the brit cut between the pieces wherein childless Avram cut a sworn alliance that the Spirit of HaShem would forever quicken the Yatzir Ha’Tov within the hearts of the chosen Cohen people created from nothing by means of doing time oriented Av Torah commandments which require prophetic mussar of the 13 middot which a man dedicates to צרף נכסף tohor middot to future social interactions with his family and people in the oath sworn lands in order to pursue the faith of judicial justice to restore shalom among and between our people.
The mitzva of קידושין a man dedicates to educate his future born children in the Torah faith of צדק צדק תרדוף. The k’vanna of the mitzva of קידושין to raise up the Avot seed of the chosen Cohen people from generation to generation. This absolute fundaments the flat deductive logic of the כסף משנה and the practical realism of the Rambam completely miss the boat all together. The ירידות הדורות generated consequent to av tuma avoda zarah worshipped by these two most influential rabbis, that all down stream Yeshiva education failed to catch and correct this bumbling fundaments error.
פ”ד:א אין האשה מתקדשת אלא לרצונה והמקדש אשה בעל כרחה אינה מודשת. אבל האיש שאנסוהו עד שקידש בעל כרחו הרי זו מקודשת? Does rape qualify? The prophet Natan’s curse of Civil War, following David’s failure to judge the case of the Baal of Bat Sheva with justice, resulted in a son of David raping his half sister. This triggered a catastrophic Civil War wherein Av Shalom publicly raped king David’s wives in a tent set upon a high hill.
Because Rambam’s juvenile statute code failed to link his halachic rulings to a specific Mishna, the מגיד משנה assumed the genesis for this Halacha as פ”ק דקידושין דף כ. Karo like all the down stream ירידות הדורות generations failed to discern the Common law halachic codes which made a משנה תורה of Gemara halachot back to re-interpret their Home Mishna; Karo never affixed the Primary Reshonim sources of B’HaG, Rif, or Rosh common law which linked the halachot learned from a Gemarah as the basis to re-interpret the language of the Mishna based upon viewing that language from a completely different perspective. Consequently none of the post Rambam super commentaries ever corrected the chief flaw of Rambam’s statute law codification.
Students in the Yeshiva world today, they don’t know that משנה תורה means Common law/Legislative Review. Never taught that בנין אב refers to common law precedents! The error of statute law avoda zarah, it destroys the foundations upon which stand T’NaCH and Talmudic common law. It ritualizes halachic observance utterly oblivious to how the Gemara makes a depth analysis of the language of the Mishna. Post the Rambam Civil War Jewish rabbis behaved like dogs who continually chased after their own tails. T’NaCH stands divorced from Talmud. Talmud stand divorced from the Siddur. Kre’a Shma stands divorced from tefillah!
Rambam and Karo, by codifying halacha as statute rather than precedent, severed mitzvot from prophetic kavanah; thereby they converted the Oral Torah’s living Cohen oath brit alliance unto a dead legislative creed system of belief—a form of avodah zarah that worships words rather than pursues judicial fair restitution of damages to build trust and shalom among our people.
Dat vuil blijft maar zwerven… helaas.
wij houden het bij Sint-Maarten Suske
Gelukkig dat er nog mensen zoals jij zijn, die de troep die andere mensen laten slingeren, opruimen 👍
Da’s het voordeel van vrijwilligerswerk.. als het rotweer is hoef je niet te gaan..! 😉 Helaas houden de rommelmakers niet op met rommel te maken als het slecht weer is..!
Sint Maarten is meer in het noorden van het land, dat dat gevierd wordt.. Noord-Holland en Friesland dacht ik.. hier is het alleen Sinterklaas ook. (zolang dat nog duurt dan.. 😉 )
Men zou de rommelmakers er voor op moeten laten draaien, zo leren ze het nooit.
Ja als het droog is buiten dan wil ik ook naar buiten. Binnenzitten kan altijd nog als het regent 😉
Ja het einde van het jaar komt met rasse schreden om de hoek kijken
Geniet je dag
Hier is het sinterklaas maar waar ik als kind woonde was het sint maarten
Het opruimwerk bij mooimakers zal altijd nodig zijn vrees ik
Sint maarten komt juist net bij ons in de buurt net een beetje in opkomst. Ik heb er helemaal niets mee.
Love as Always
Dimario
Het is zaak om te profiteren van het rustige najaarsweer deze week. Goed at je meteen de koe weer bij de horens hebt gevat in het speeltuintje.
Volgende week staan we aan het begin van de avond weer klaar bij de voordeur met snoep voor de kinderen die Sint Maarten komen vieren.
משנה תורה — קידושין
The style of the Gemara – difficulty answer. Why? Mishnah as blueprint, Gemara as rotation of facets. My father, to whom I referred to as a boy of 5 years of age as “Wild Bill Kerr”, based upon the TV series: “The Adventures of Wild Bill Hickok”. An American Western television series that aired from April 15, 1951, to September 24, 1958. Wild Bill Hickok, a legendary lawman and gunfighter known for his bravery and quick draw. Jingles P. Jones, Hickok’s comedic sidekick, providing humor throughout their adventures. Framed as set in the 1870s, focusing on the escapades of Hickok and Jingles as they fought outlaws and maintained law and order primarily around Fort Larabee.
My father taught me that a skilled lawyer does not really master his trade unless he can argue persuasively both sides: Prosecution and Defense. Up to this point in this commentary, made upon the opening sugya of קידושין, have framed myself as accepting the yoke of בית שמאי, the Sanhedrin Court prosecuting attorney. Having accused the רישונים חכמים of their intentional guilt, specifically their Av tuma avoda zara; which promotes Jewish assimilation and intermarriage with Goyim who reject the revelation of the Torah at Sinai. The consequence of this fundamental lack of יראת שמים, this Reshonim ערב רב caused the Torah curse of Amalek/anti-semitism\ to plague the generations of the Jewish people like as did the plagues afflicted Par’o and Egypt during the days of Moshe and Aaron and Miriam.
Shall now likewise accept the yoke of בית הילל, the Defense attorney of the Sanhedrin Court and defend both רמב”ם וכסף משנה. The classic Pairs define Talmudic judicial common law. Absolutely essential that my commentary actively attempts a fair defense of the chief רשע – Rambam. “The act of codification in exile – pikuach nefesh for Torah, not rebellion — a suspension of precedent to preserve the covenantal body until the judicial soul of mass aliyah to the reconquered homeland restored.”
Lacking a strong defense for this Av tuma רשע, this commentary on the Av Mishna of קידושין compares to only one hand clapping; the Salem Witch Trials! This said, its essential to lay out the most obvious flaw of the Rambam code; the failure of that רשע to follow the common law Halachic codes made by the B’HaG, Rif, Rosh, and most especially by the Baali Tosafot who ruled Rambam guilty and placed him into the din of נידוי in 1232.
The Baali Tosafot criticized Rashi’s commentary as functioning primarily as a dictionary rather than a common law commentary which interprets the multiple facet perspectives which defines both T’NaCH and Talmudic common law. Only twice in the whole of the Sha’s Bavli did the Baali Tosafot make mention of the Rambam, and in both those cases they challenged and disputed his posok halacha.
But a minority of Baali Tosafot scholars approved and supported the Rambam perversion of Talmudic common law – to assimilated Greek/Roman statute law – cult of personality dictates. (Ask a religious Jew why he keeps the halacha? His standard answer: Because its written in the Shulkan Aruch.) The SMaG, (Sefer Mitzvot Gadol), authored by Rabbi Moshe ben Asher in the 13th century. This Baali Tosafot halachic code organized it’s posok halachic rulings, based upon the rules established by Reshonim conventions. Imposed due to the harsh reality of the collapse of the Roman road system and armed Robin Hood robbers. The tumultuous political and social landscape prompted scholars to consolidate halachic knowledge and attempt to establish a reliable source of Jewish law. He organized his halachic code around the frozen/static 613 Rambam (rigid egg-crate literal orthodox Xtian reading of the language of their bible Creation story). His codification of Reshonim opinions served as the model whereby the Tur based and organized his own statute law code.
Due to the simple fact that the king of France, together with the Pope – catholic church, publicly burned all the Talmudic manuscripts in Paris 1242. In 1290 the Jews of England expelled; 1306, King Philip IV of France, also known as Philip the Fair, ordered the expulsion of all Jews from his realm. These two Tsunami-like Earthquakes utterly obliterated and destroyed the French common law Rashi/Tosafot sh’itta which studied the kabbalah of Rabbis Akiva, Yishmael, and Yosi HaGalili middot. From the Paris burnings to the Khmelnytsky massacres to the Shoah, Amalek reappeared in each generation — the penalty for assimilation and the forgetting the Sinai oath brit alliance.
The latter Tanna, his 32 rules expand rabbinic middot legal scholarship; they amplifies rabbi Yishmael’s 13 rules wherein the Holy Writing serve to amplify differing perspectives made to interpret the Books of the NaCH. The realtionship of the Gemara to the Mishna models itself after how the Holy Writings interpret the NaCH Prophets.
Here’s a brief list and explanation of this famous Tanna’s 32 middot. 1 Kal V’Chomer. A form of argument from minor to major. 2 Gzerah Shavah. A principle that draws parallels between similar terms or phrases in different contexts. 3. Binyan Av. The common law principle of precedents. The anchor of T’NaCH and Talmudic common law. 4. Shenei Ketuvim. Resolving contradictions between two biblical verses. 5. Tzarich L’Chatech. Requires clarification within a specific context. 6. Masar LaChaver. Transmitting a rule or principle to others. 7. Danny D’Rabi. Interpret a phrase based on rabbinical authority. 8. Chalom. A principle that allows interpretation based on dreams or visions. 9. Mikra. The textual basis for legal conclusions. 10. Davar SheBikdushah. A legal concept pertaining to sacred contexts. 11. Hekesh. A type of comparison that links two similar cases together. 12. Sefarim. Reference to books or scriptures that provide guidance. 13. Kavachomer from Torah. A derived legal principle that compares laws from the Torah to other laws. 14. Hekesh d’Rabbanan. A rabbinical comparison of legal interpretations. 15. Shema. Deriving laws that are evident in rules and practices. 16. Ribui U’Mi’ut. One of rabbi Akiva’s principles apart from rabbi Yishmael; inclusivity and exclusivity in legal terms. 17. Memashim. Interpreting terms based on similarity in context. 18. D’varim. Specific discussions within the context of Mitzvot. 19. Tanaim. Recognition of pluralism in opinions. 20. Ma’aseh. Examples that guide understanding or application of a principle. 21. Tuvaot. Philosophical principles based on faith or belief. 22. Kedushah. Principles pertaining to holiness and sacredness. 23. Chiddush. A new interpretation or novel legal ruling. 24. Omak. The principle of measuring depth or intensity in legal interpretations. 25. G’vul. Boundaries concerning laws. 26. Takanah Legal improvements made for community welfare. 27. Harsha. Interpretative techniques that adjust meanings based on context. 28. Shavah. A principle of equivalence or balance in law. 29. Edut. Laws based on testimonies and witnesses. 30. Mitzvot. Observance or fulfillment of commandments within Jewish law. 31. Machloket. The principles governing disputes and disagreements in interpretations of law. 32. Tamim. The concept of integrity and moral character in the practice of law.
My commentary relies extensively upon the rules established by Rabbi Yosi HaGalili. Yet no rabbi, other than Rav Nemuraskii – but of course – ever took the time to emphasize the absolute need to study and comprehend these 32 middot!
The supporters of the Rambam today negate not only the נידוי דין made by the court of Rabbeinu Yonah. But they, to my knowledge, due to the massive anarchy and chaos – resultant of this Civil War – which produced forced mass population transfers which effectively did not terminate till the Church three Century ghetto gulag decree. Which triggered the another tragic forced population transfer of Jews fleeing Western European church unjust tyranny to Eastern Europe. This mass population transfer contributed to the pogroms of 1648.
The 1648 Cossack Revolt, also known as the Khmelnytsky Uprising, led by Bohdan Khmelnytsky against the Polish-Lithuanian Commonwealth. Marked a pivotal moment in Ukrainian history and had enduring consequences for the region. Violent tensions boiled & brewed between the Polish nobility and the peasant Cossack feudal serfs. The latter, faced social and religious oppression, as the Polish nobility pitted aristocratic Catholics, opposed by peasant/serf Cossacks – Orthodox Christians. Peasant communist revolts against the land holding aristocrats, pretty much defines the history of Dark Ages, church oppression and slavery.
Bohdan Khmelnytsky, a prominent Cossack leader and military strategist, Khmelnytsky united various Cossack factions and sought to challenge Polish rule. This peasant/slave revolt began in the spring of 1648. Khmelnytsky attacked Polish forces and saw initial successes, capturing several key towns. This early victory, history remembers as the Battle of Zhovti Vody (May 1648), bolstered Cossack morale and led to further recruitment to his revolt. Another decisive victory the Cossacks enjoyed, which solidified Khmelnytsky’s power and territory, the Battle of Pyliavtsi (September 1648).
The uprising resulted in the Treaty of Zboriv (1649) between the Cossacks and the Commonwealth, granting significant autonomy to the Cossacks and recognition of Khmelnytsky’s leadership. The revolt led to increased Cossack autonomy and eventually contributed to the creation of the Cossack Hetmanate, a semi-autonomous region under Cossack control with considerable independence from Polish authority. The revolt, often seen as a cornerstone in the development of Ukrainian national identity – commemorated in Ukrainian history as a fight for independence and self-determination.
Not till the post WWII Catholic Pius XII inspired rat-lines which openly assisted Nazi war-criminals to escape standing trial, did the utter and complete barbarity of Church Nazi race-based guilt become so blatantly obvious. The Nazis proved that Xtian Europe eternally bears the mark of Cain. Post Shoah, no get out of jail free for Xtianity as a religion; nor for Islam who openly & publicly made open alliance to achieve the goals of Hitler – in both the 1948 and ’67 Israeli Independence Wars.
The opening defence of the רשע Rambam, based upon the 1232 נידוי ruled by French/Baali Tosafot rabbis in Paris. Outside the Land, Divine justice does not manifest through Sanhedrin jurisprudence — for HaShem Elohei Yisrael – bound by brit to the soil of the oath sworn lands. Having accused the Rambam as ha-rasha ha-gadol in Beit Shammai’s charge sheet, the Beit Hillel defense now must redeem him on grounds of intent (kavanah). Alas, this defense immediately collapses due to the Rambam’s bi-polar Sefer Ha’Mitzvot which totally ignores tohor time oriented commandments which absolutely both define and hence require — k’vanna. None the less, the essence of Gemara — that justice lives not in verdict but in the capacity to argue both sides with equal passion.
The obligation of Beit Hillel defense requires in-depth examination of the Rambam’s halachic rulings. The Rambam (1138–1204) lived through the Almohad persecutions in Spain and Morocco, when Torah academies were burned and communities forced to convert or die. In such times, the Rambam’s Mishneh Torah was not an act of rebellion but of triage — a desperate effort to preserve the body of law until neshamah chadashah could restore its soul. His code did not deny Torah shebe’al peh; it froze its surface in order to prevent total loss.
The Kesef Mishneh (R. Yosef Karo) later wrote: “He wrote a code not to uproot the Gemara, but to protect it, lest the generations forget even its bones.” The prosecution identifies codification with Avoda Zara, arguing that it transforms the living word into a fixed idol. Yet idolatry in Torah law is defined not by the form of worship but by intention — kavanah. The Rambam’s intention, as proven in his Introduction to Mishneh Torah, was not to replace the Oral Law but to “gather what is scattered” (le’asof hanidachim). Alas the Rambam replaced dynamic פרדס inductive logic with Greek syllogism deductive logic.
In his Introduction to Sefer HaMitzvot he writes: “I did not intend that one abandon the Talmud, for the Talmud is the root of all decisions.” Thus, the form of his writing — systematic, Greek-like — cannot be construed as Avoda Zara unless the intent actually qualifies as alien worship which the prosecution maintains. The burden of proof for idolatrous intent cannot stand in din Torah without testimony and motive. The prosecution claims that Rambam’s move from common law to statute code, violated the dynamic precedent system (binyan av). Yet Ezra HaSofer and the Men of the Great Assembly themselves wrote down the Tanakhic canon to preserve it post-exile. Codification – in crisis – perhaps qualifies precedent, & not rebellion.
R. Yosef Karo’s Kesef Mishneh perhaps understood not as blind allegiance but as judicial commentary — a defense brief of its own. He accepts Rambam’s framework but reopens the dialectic: where ever Rambam seems to rule against the Gemara, the Kesef Mishneh restores the dialogue of possible Gemara sources, but fails to bring the language of the Mishna as does the common law codes of the B’HaG, Rif, and Rosh. Does the Kesef Mishneh replicate what Beit Hillel does to Beit Shammai — not to overturn, but to temper judgment viewed from an entirely different perspective? Most definitely no.
The prosecution links Rambam’s rationalism to assimilation. Yet history shows that rationalism, in Rambam’s hands, perhaps served the opposite purpose: to rescue Judaism from the Aristotelian cults of barbaric Islam and Xtian Av tuma avoda zarah. In Guide for the Perplexed, Rambam dismantled the Greek metaphysical “gods” and reframed Torah theology in the language of the nations, to prevent the youth of his generation from apostasy. Is this לא תעשון כן לה’ אלהיכם in reverse — cleansing foreign ideas for Avodat Hashem? Again clearly No. The Rambam defense admits that he erred. However, his error limited only to method, to faith; in precision – not to loyalty, requires an עיון that this introduction can only suggest at this early stage of the trial.
The Ba’alei Tosafot indeed criticized his halachic method — a legal dispute within the precedent of the B’HaG, Rif codes? No the Rambam clearly favored systematic ease over common law judicial discipline. The Rambam’s מציאות השם radically differs from the Talmudic masoret which teaches that only the 12 Tribes of the Chosen Cohen people accepted the revelation at Sinai: the brit to continuously create the seed of the Avot through tohor time oriented Av commandments, starkly different from the Rambam opinion, embraced by the vast majority of assimilated Jews who themselves stood in absolute terror from Xtian & Islamic Av tuma avoda zarah Creed beliefs in some Universal God. G’lut Jewry endured a nightmare, an absolute panic of dread & fear. Therefore they abandoned the Sinai revelation limited to a Tribal local god.
The Cherem against the Rambam in Montpellier arose not from halachic analysis but from this precise horror experienced by the assimilated Jews of Spain. Their crude knowledge of Torah faith as common law judicial justice, utterly overwhelmed by their absolute dread of philosophy’s encroachment on the purity of common law judicial faith; that seals the focus of the oath alliance upon the Sinai brit that touches the eternal creation of the Chosen seed of the Avot through time oriented tohor commandments.
Clearly the Rambam’s vision of what defines the foundation of prophecy, stands fundamentally apart from the Talmudic definition which understands prophets as persons who command mussar to all generations of the chosen Cohen people. Its this prophetic mussar which the Aggada of the Talmud defines the k’vanna of rabbinic halachot throughout the Talmud employs to plant mussar seeds within the Yatzir Ha’Tov; elevates positive rabbinic commandments to Av tohor time oriented commandments based upon the Oral Torah 13 middot revealed at Horev; the kabbalah of rabbi Akiva’s פרדס inductive dynamic reasoning akin to the variables of Calculus. The priority of pursuit of judicial common law justice vs. theological belief in a Universal omnipotence, omniscience, and omnipresence God — starkly different than outside of the land of Israel there exists no God. The restrictions on the Sanhedrin courtrooms obeys the model of Tribal HaShem as God of the Chosen land.
The Talmud fundamentally rejects speculation attempts to grasp the nature of the Gods as “better such person never born”. Greek philosophy’s influence upon Spanish Jewry had clearly overshadowed the shade cast by the Tree of Life. Jewish philosophers, without shame, debated the nature of God’s existence, on par with Xtian and Muslim avoda zarah believers. The Zohar’s kabbalistic mysticism promoted the large and small face of God Av tuma narishkeit.
Avoda zarah’s metziut of God as experienced through the absolute prioritization of faith in some theological belief system – artificial creed, spiritual practices, and personal encounters with the Divine. Miracles and divine providence play a significant role in affirming the existence of a Universal rather than a small tribal god. Descriptions of God mirror the sin of the Golden Calf word translations for שם השם. Rambam’s metziut of God encompasses a complex assimilation of philosophical inquiry, theological discourse, and personal experience. Understanding God’s existence requires engaging with both rational arguments and the richness of spiritual and communal experiences.
In his Introduction to the Yad Rambam writes: “My purpose is to gather the scattered, that the weary may find rest in one accessible structure.” None the less Yosef Karo failed to grasp that the sugyot of the Talmud a) require respect in and of themselves; b) serve as common law precedents to re-interpret the original language of both the Gemara sugya itself, together with the Mishnaic language – viewed from a completely different facet perspective.
Some argue that R. Yosef Karo’s Kesef Mishneh transforms the Rambam Yad from idol-statute into case law in exile — a portable court for a dispersed people. In the early 2000 sat with 70 other anointed judges in an attempt to restore Sanhedrin courts. Alas the vast majority of my peers perceived the Rambam Yad served as the ideal model by which we could re-establish Sanhedrin common law courtrooms! Does the Kesef Mishneh stands as the Rambam’s second breath — the return of neshamah chadashah into the vessel that had been frozen by necessity? Clearly no.
Rambam’s Guide dismantled the idolatries of his age — Aristotelian eternity of the Earth, Islamic predestination, and Xtian incarnation — translating Torah theology into the language consoled Goyim hostility, so that Jewish youth might survive their Christ-killer slanders. Assimilated Spanish Jewry had long ago actually embraced the concept of avoda zara altered and restricted/limited to the Goyim concept of actual physical or historical idol worship. Aristotle’s philosophy posited an eternal universe, implying that the world has no beginning or end. For Rambam, this notion contradicted the creation narrative in the Torah, where God creates the world at a specific point in time. But he failed to grasp the essence of בראשית as the introduction of tohor time oriented Av commandments vs the תולדות מצוות which do not require k’vanna.
In certain Islamic philosophies, there is a strong emphasis on predestination, where God’s will determine all events. This concept raises questions about free will. Assimilated Rambam confused the Centuries later Protestant – Calvin’s ‘free will’ – with the Talmud’s ירידות הדורות domino/ripple effect. The Rambam failed to grasp that Islam’s strict Monotheism Universal God theology uproots the 2nd Sinai commandment. Hence the Guide actually embraces the error of monotheism as the nature of God; a direct violation of the Mishna which warns man not to contemplate upon that which exists above, below, or behind the humanity of Man. Converting Greek philosophy re-labelled as Jewish philosophy, serves only as revisionist history – holocaust denial – on par with the modern-day UN declarations of a genocide in Gaza.
Lekker kort verhaal ook.
Love As Always
Dimario
glimlachend
Which of the 14 volumes of the Rambam code covers the halacha of קידושין
An attempted defense for the רמב”ם וכסף משנה.
Intend to employ עין משפט נר מצווה as my guide to study and compare the language of the Yad and Karo’s commentary.
הלכות אישות: פרק ראשון הלכה ב: וליקוחין אלו – מצות עשה של תורה הם.
כסף משנה: פ”’א: ב ובאחד משלשה דברים וכו’. בביאה ובשטר מהתורה ובכסף מדברי סופרים. Avram’s acquisition of Sarah’s grave serves as a Torah precedent for כסף. The legal validity of Meshikah depends on the intention behind the act. The person must demonstrate a clear intention to acquire what they pull toward themselves. Yibum, meshikah, and kesef all require k’vanna. K’vanna the pre-condition which sets apart זימן גרמא מצוות הם עומדת נפרד בפני עצמן תורה תולדות מצוות – (הם קום ועשה, ושב ולא תעשה) התולדות מצוות האלה, הם לא צריך כוונה. לא כן זימן גרמא מצוות, שנזקוק כוונה.
Avram’s acquisition of Sarah’s grave serves as a Torah precedent for כסף, which the כסף משנה acknowledges. The legal validity of Meshikah depends on the intention behind the act. The person must demonstrate a clear intention to acquire what they pull toward themselves. Yibum, meshikah, and kesef all require k’vanna. K’vanna the pre-condition which sets apart זימן גרמא מצוות as Av tohor Torah commandments. Karo attempts to explain the language of the Rambam: ובכסף מדברי סופרים., Karo recognized the difficulty in the language of Rambam; he writes וכל דבר הנלמד באחת מי”ג מדות הוי דבר תורה.
Yet Karo like Rambam, both men failed to discern the distinction between time oriented commandment from secondary positive and negative commandments. Herein separates the B’HaG order of Torah commandments, he held that if a Jew does rabbinic commandments employing prophetic mussar as the k’vanna of his Yatzir Ha’Tov within his heart, that these mitzvot become time oriented commandments – from the Torah! The Rambam went so far as to even mock the B’HaG opinion. The B’HaG learns tefillah דאורייתא as קריא שמע. Whereas the Rambam erroneously held that tefillah דאורייתא as Shemone Esrei, based upon the RambaN’s critique of the Rambam 5th positive commandment.
The purpose of the Oral Torah/פרדס revelation of the י”ג מדות they interpret the k’vanna of av tohor time oriented commandments. Torah commandment not enchained, much less so imprisoned by the literal words of the Torah itself. Karo wrote: הרי דלארבע טוטפות קרי דברי סופרים אע”פ שהם דאורייתא. The Gemara of מנחות יש מחלקת if one says one or two blessings. It appears to me that the dispute between the Order of tefillen between Rashi and Rabbeinu Tam centers on this very same Gemara dispute. Tefillen like a sefer Torah in the matter of swearing oaths; the Order of Rashi tefillen reflects the oath sworn at Gilgal, whereas the Order of the Rabbeinu Tam tefillen remembers the oath sworn at Sh’Cem in the days of Yehoshua. All time oriented Torah commandments absolutely require prophetic mussar derived through Aggadic Midrash דרוש upon the T’NaCH primary sources.
The foundation of tohor Torah scholarship, scholars stand on the foundation which discerns the distinction between Primary from secondary or lesser source authorities. Karo treats outside, off the dof, precedents as if they serve as a deductive syllogism of logic. The flaw of statute law avoda zarah assimilation, it fails to respect the kabbalah of פרדס Case/Din rulings compared to other Case/Din judicial rulings in order to view the Case before the Court view from a completely different perspective. Karo’s logic – flat, it fails to grasp the BIG PICTURE depth.
רמב”ם: וליקוחין אלו הן הנקראין קידושין או אירוסין כפי בנהיית מעשה. ואשה שנקנית באחד מג’ דברים אלו היא הנקראת מקודשת או מאורסת.
Interesting, no mention of the sworn oath alliance the baal swears before both two kosher witnesses and a minyan of ten men. Ten men learns from the 10 מרגלים whose false oaths caused the Wilderness Generation, the Generation which accepted the Torah לא שמה at Sinai to have no portion in the world to come!
Time oriented commandments absolutely require the dedication of the Yatzir HaTov spirit within the heart to commit to sanctify tohor middot by how one behave in the future with his family and people. This Av Torah commandment directly bound, (picture Akedah) to the 1st Commandment שם השם לשמה of Sinai. The posok over-simplification made by the Rambam cannot see the forest through the trees! The Rambam together with his yes-man utterly fails to tie in the Torah precedent of the brit cut between the pieces wherein childless Avram cut a sworn alliance that the Spirit of HaShem would forever quicken the Yatzir Ha’Tov within the hearts of the chosen Cohen people created from nothing by means of doing time oriented Av Torah commandments which require prophetic mussar of the 13 middot which a man dedicates to צרף נכסף tohor middot to future social interactions with his family and people in the oath sworn lands in order to pursue the faith of judicial justice to restore shalom among and between our people.
The mitzva of קידושין a man dedicates to educate his future born children in the Torah faith of צדק צדק תרדוף. The k’vanna of the mitzva of קידושין to raise up the Avot seed of the chosen Cohen people from generation to generation. This absolute fundaments the flat deductive logic of the כסף משנה and the practical realism of the Rambam completely miss the boat all together. The ירידות הדורות generated consequent to av tuma avoda zarah worshipped by these two most influential rabbis, that all down stream Yeshiva education failed to catch and correct this bumbling fundaments error.
פ”ד:א אין האשה מתקדשת אלא לרצונה והמקדש אשה בעל כרחה אינה מודשת. אבל האיש שאנסוהו עד שקידש בעל כרחו הרי זו מקודשת? Does rape qualify? The prophet Natan’s curse of Civil War, following David’s failure to judge the case of the Baal of Bat Sheva with justice, resulted in a son of David raping his half sister. This triggered a catastrophic Civil War wherein Av Shalom publicly raped king David’s wives in a tent set upon a high hill.
Because Rambam’s juvenile statute code failed to link his halachic rulings to a specific Mishna, the מגיד משנה assumed the genesis for this Halacha as פ”ק דקידושין דף כ. Karo like all the down stream ירידות הדורות generations failed to discern the Common law halachic codes which made a משנה תורה of Gemara halachot back to re-interpret their Home Mishna; Karo never affixed the Primary Reshonim sources of B’HaG, Rif, or Rosh common law which linked the halachot learned from a Gemarah as the basis to re-interpret the language of the Mishna based upon viewing that language from a completely different perspective. Consequently none of the post Rambam super commentaries ever corrected the chief flaw of Rambam’s statute law codification.
Students in the Yeshiva world today, they don’t know that משנה תורה means Common law/Legislative Review. Never taught that בנין אב refers to common law precedents! The error of statute law avoda zarah, it destroys the foundations upon which stand T’NaCH and Talmudic common law. It ritualizes halachic observance utterly oblivious to how the Gemara makes a depth analysis of the language of the Mishna. Post the Rambam Civil War Jewish rabbis behaved like dogs who continually chased after their own tails. T’NaCH stands divorced from Talmud. Talmud stand divorced from the Siddur. Kre’a Shma stands divorced from tefillah!
Rambam and Karo, by codifying halacha as statute rather than precedent, severed mitzvot from prophetic kavanah; thereby they converted the Oral Torah’s living Cohen oath brit alliance unto a dead legislative creed system of belief—a form of avodah zarah that worships words rather than pursues judicial fair restitution of damages to build trust and shalom among our people.
משנה תורה — קידושין.
The Talmud “Framers” organized this codification of Great Sanhedrin judicial rulings through use of a semicolons which separate and easily identify one sub-chapter from another sub-chapter.
In the English language, a semicolon, most commonly used to link two independent, yet closely related clauses holding similar ideas or thoughts viewed from the different fixed perspectives. This concept reflects how witnesses perceive and interpret key yet subtle distinctions in a דיני נפשות murder trial.
By contrast the סדר יסודי built around the distinction between either a פ – פרק או ס – סוגיא in the Chumash. Whereas the organization יסודי of T’NaCH literature employs an void empty space gap which separates one sugya from another. In this latter instance, the authors and their descendants of the New Testament Protocols of the Elders of Zionism counterfeit fraud, ((By their fruits you shall know them)), perverted their bible sophomoric mistranslations into an order of Chapters and verses. Changing the “order” of a communicated idea directly compares to tuma propaganda rhetoric blood-libel slanders.
The difference between the common law commentators on the Talmud: B’HaG, Rif, Rosh, Baali Tosafot – the Big Four – from the statute law corrupters of judicial common law unto religious ritual religious observances, the disgraceful “all others post the Rambam Civil War” Reshonim, Acharonim, and Modern scholars — all these ירידות הדורות post Rambam Civil War generations, they totally ignore the cold hard fact that ORDER serves as the הגיונות יסודי – change the “order” of an idea and you get a different idea: GOD vs. DOG. Just that simple, no fancy dance’n.
The perverted Rambam statute law radically changed the Order יסודי wherein the Gemara sugyot have an ordered, purposely edited direct connection to a specific Mishna. The halachot which the Gemara introduces serve as judicial witnesses which permits down stream generations to view the language of the Mishna viewed from a fixed sugya perspective as opposed to another, slightly different fixed sugya perspective.
The statute religious ritual halachic codifications shattered this ordered Talmudic “mirror” into thousands of sharp shards that the framers of this Tannaim vs. Amoraim Mishna/Gemara “mirror” never intended. The Talmud originally intended to serve as a model for common law judicial courtrooms based upon a Torah written Constitutional mandate to achieve the faith of צדק צדק תרדוף. The Reshonim and later g’lut numb-skulls confused religious ritualism of halachic observances as equal to or even superior than the Torah faith to pursue judicial justice within the borders of our oath sworn home land! The disgrace of converting Judaism to resemble orthodox Xtianity or Islam, g’lut religious fanatics travel to Israel and smugly inform Israelis that they live in g’lut just as do American or whatever – Jews.
King Shlomo triggered another ירידות הדורות domino ripple effect when instead of establishment of Federal Sanhedrin common law courtrooms within the borders of his kingdom, king Shlomo pulled the Rambam stunt, and built his copy duplication of Goyim Temple/Cathedral buildings. The Book of מלכים mocks the wealth and prosperity which thrived during the “Golden Age” of king Shlomo, the avoda zarah worshipping רשע. The foundation of Civil War among a people – injustice and bureaucratic corruption! Civil War pursued King David and all generations of his descendants who presumed the crown of kingship defined the k’vanna of Moshiach! Bat-shit crazy stupid. Equal only to the JeZeus false messiah Roman counterfeit propaganda. The mitzva of Moshiach stands on the בנין אב יסודי of Moshe anointing Aaron and his sons as the Moshiach. Korbanot dedications require the k’vanna of צדק צדק תרדוף. Remembering the redemption from Egyptian slavery emphasizes the judicial oppression exorcised by the court of Par’o.
Israel delivered from Egyptian judicial oppression not to become frumm and blindly follow ritual halachic cult of personality religious rulings made by either a Reshon or Aucharon or modern religious “authority”. Religion not dependent upon the brit oath sworn lands. An examination of Reform Judaism leaders who declared “Berlin as their New Jerusalem” conclusively proves this point beyond a shadow of a doubt. Only within the borders of an independent Jewish homeland can Jews righteously pursue righteous judicial legislative review of statute laws passed by a Knesset Parliament!
The people requested a king from the prophet Shmuel so that he could lead them out to war against our enemies. The anointing of David as Moshiach prioritizes his role in the government function of establishment of foreign policy strategic and tactical objectives. Contrast the Sanhedrin courts whose jurisdiction restricted only to & within the borders of the Jewish state. Understanding the k’vanna of Legislative review as the Torah Constitutional mandate of משנה תורה, requires making subtle distinctions. ביקורת חקיקתית vs. סקירה חקיקתית. The former preferrable over the latter concept, because it emphasizes the required need for evaluation and\or critique wherein judicial courtrooms committed to punish the wicked and fairly compensate the innocent for damages suffered.
Disputes, fights, arguments all these verbs define the spirit of the tuma Yatzir within our hearts. It began with Chava vs. the serpent and the children produced by Adam and Chava. This recurring central theme of the Torah best expressed through the metaphor of the Tree of Knowledge of Good and Evil vs. the Tree of Life and the Gemara of קידושין. A blessing requires שם ומלכות, not as some frumm (Yiddish) religious ritual worship of words printed in a Siddur! But rather שם – the dedication of tohor middot within the Yatzir Ha’Tov and מלכות\מלאך, the dedication of tohor Oral Torah spirits first revealed to Moshe at Horev; by means of swearing a Torah oath through making a “blessing”. Herein separates blessings from saying praises as expressed through reading Tehillem prayers.
Tefillah vs prayer – the two not the same. Impossible for a surgeon to cut out a tumor within a diseased critical organ within the body while wearing boxing gloves! Statute halachic law codes, starting with the Rambam’s av tuma avoda zara, places boxing gloves on the hands of Talmudic surgeons of common law. The oath created מלאך concealed within the details that establish Life or Death/tohor or tuma\Blessing or Curse.
Rav Aaron Nemuraskii, my rav, repeatedly warned me that the subject of tohor & tuma – the most complex & difficult subject the Sha’s addresses. The prostitute whores, New Testament and Koran, make no reference whatsoever to the distinction between tohor tuma spirits in eternal conflicts within the heart. Avoda zara substitutes belief in theologically created Creed Gods for the dedication of dominant tohor spirits which cause the Yatzir Ha’Tov within the heart to prevail as the dominant set of spirits. This unique spirituality totally alien to av tuma avoda zara; specifically in this examined case … the religious puke of the Rambam’s statute law perversion of Talmudic judicial common law. Child rape does not qualify as קידושין.
Admitted that during the times of the T’NaCH, a father could sell his minor daughter without her consent. But the Rambam 2nd halacha quoted on this current sugya, failed to make this critical distinction. A lot of water has gone under the bridge. Today Jewish Ashkenazi custom does not permit a man to marry multiple wives. The grossly over-simplified Rambam halachic ruling which permits child rape, an utter abomination. The language of our sugya debates grammar gender debates as a means to validate that women share equal rights together with men. Clearly the current generations we live in today hold radically different values than did the generation of the Rambam. Statute law compares to a frozen ritual stamp. But seasons change and frozen ice eventually thaws and flows under the bridge. פרדס logic dynamic, syllogism logic static. The רשע Rambam statute law code blew out the Hanukkah lights of freedom. Jewish Independence within the borders of the oath sworn lands defines the miracle of Hanukkah celebrated by generations who dedicate to study the Torah limited only to reliance upon the kabbalah of rabbi Akiva’s פרדס logic inductive reasoning.
This theological flaw made by all religions which promote belief in av tuma avoda zara – they rely upon deductive Greek syllogism logic; their framers therefore substitute a wicked “Devil” as their replacement theology for tuma middot. The latter tuma spirits empowers the Yatzir Ha’Raw within the heart to prevail over the Yatzir Ha’Tov within the heart. The Divine tohor middah אל continuously rebukes the Yatzir Ha’Tov to remember the sin of the Golden Calf. Wherein the ערב רב שאין להם יראת שמים, these assimilated and intermarried Israelites, they exchanged אלהים for the רוח שם השם לשמה. Avoda zara, by definition worships words as God, like as stated in the opening verses of the gospel of John. The righteous who develop their Good Name reputations/יראת שמים\ they forever abhor the avoda zara of worshipping words as either Gods or prayers directed to God(s), by saying word Divine Names.
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וביאה איקרי דרך. (משלי ל) ודרך דבר בעלמה.
This verse often understood as 1. “The way of an eagle in the sky.” – This is often interpreted as expressing the mystery and wonder of nature. 2. “The way of a serpent on a rock.” – This illustrates the cleverness and stealth of the serpent. 3. “The way of a ship in the middle of the sea.” – This highlights the vastness and complexity of navigation. 4. “The way of a man with a maiden.” – This reflects human relationships and the complexities involved in love.
Clearly in the larger contexts of our Gemara, the sages bring משלי ל:יט to express the forth interpretive option. But פרדס logic does not compare to syllogism deductive logic – not by a long shot. The Holy Writing of the NaCH, they serve as a similar Gemara commentary to its permanent Mishna. The Holy Writing make a different perspective depth analysis of a comparative sugya within the Books of the Prophets!
The discipline of Talmudic common law scholarship absolutely requires without exception no “over-simplifications” of deep complex tohor middot spirits wherein the opposing Yatzirot compete to prevail within the bnai brit hearts. Oral Torah always addresses the revelation of the 13 middot לשמה revealed to Moshe at Horev after the sin of the Golden Calf. The latter remembered as an arrogant attempt to create God out of the midst of Fire to duplicate the revelation of the Torah at Sinai just 40 days prior. Avoda zara an av tuma evil spirit within the Yatzir Ha’Raw within the heart precisely because it continually attempts to create Gods using theological creeds or in the case of the Koran abomination an imaginary rhetoric propaganda Angel.
Torah common law learn T’NaCH Primary Sources through פרט\כלל Oral Torah logic – just that simple. No fancy dance’n. The Hebrew T’NaCH retains, despite Xtianity’s revisionist bible translation attempts to remove and change the Order of sugyot. Sugya integrity defines the discipline of both T’NaCH and Talmudic honest and real scholarship as opposed to and contrasted by the false Dof Yomi fraud. Common law simply not read like some New Testament/Koran Harry Potter book of fiction. פרדס logic dictates that down stream generations make a דרוש search for at least one בנין אב precedent. The Rambam word translation tossed salad perversion of Talmudic common law which stands upon making a דרוש research for comparative precedent cases directly compares to the puke opinion that child rape qualifies as kosher קידושין.
The small sugya which contains משלי ל:יט resembles הושע ב: יח-כב. Greek deductive syllogism logic simply not capable of learning this inductive reasoning which defines פרדס logic which trains students of T’NaCH/Talmudic common law to make a דרוש research for similar precedents. This פרדס Torah wisdom, completely alien to Rambam’s replacement theology which organized Talmudic halachot into egg crate deductive reasoning static and fixed legal categories. Rabbinic Judaism fumbled the ball. They failed to catch the Rambam error and correct it. Consequently, following the victory of the Tzeddukim Rambam Civil War, Orthodox Judaism went completely of the דרך.
T’NaCH/Talmudic פרדס logic scholarship demands making a דרוש research, first for a דברים\משנה תורה בנין אב, followed up with (starting with בראשית) a second Torah precedent search. Herein defines the proper discipline of Talmudic scholarship which continuously learns both the Talmud and the T’NaCH through a sacred קידושין common law relationship. Post the Rambam civil war, the perverted Yeshiva world divorced Talmudic scholarship from T’NaCH scholarship just as did the Rambam’s puke code divorced Halacha from its Aggada; a loom has its opposing warp weft threads and the Talmud weaves the “garments” of the culture of the chosen Cohen people.
A דברים\משנה תורה דרוש בנין אב … דברים יז:א — לא תזבח לה’ אלהיך שור ושה אשר יהיה בו מום כל דבר רע כי תועבת ה’ אלהיך הוא. Child rape a Torah abomination! A ספר בראשית דרוש בנין אב: בראשית כא:כב-לד. The mitzva of קידושין compares to the brit which Avraham swore with Avi-Melech. Avraham set aside 7 sheep and קידושין celebrates שבעה ברכות.
ודרך גבר בעלמה כן דרך אישה מנאפת. This phrase smells like Rambam’s child rape qualifies as קידושין utter narishkeit. הא תינח ביאה כסף ושטר מאי איכא למימר משום ביאה The Gemara discusses different means through which marriage can be validly initiated. Our Gemara questions the act of intercourse as a legal form of קידושין. Where do the three ways of “acquisition” overlap?
What does a man “acquire” through קידושין? The woman neither a slave nor a whore as Yechuda perceived Tamar. Regardless of the method, there has to be mutual consent and intent to establish a marital relationship. In all cases, both parties must agree to the terms of the marriage. What “lasting union” established through any of these over lapping ways to “acquire”? Intercourse alone, especially today, not sufficient to sanctify the Torah mitzva of קידושין. This unique mitzva does not apply to Goyim who rejected the Torah revelation at Sinai. Solid proof that the mitzva of קידושין more than simply a rabbinic mitzva.
Under what conditions can intercourse alone create a binding agreement? The opening question raised, “What does a Man ‘acquire’ through the mitzva דאורייתא of קידושין? Answer: A man acquires title to the נפש עולם הבאה from this woman. Meaning, the Man acquires title to the name of the children born into the future world to come! The precedent for this oath brit acquisition which the mitzva of קידושין precisely duplicates … the oath sworn at the brit cut between the pieces. Tohor time oriented commandments possess the holiness to create יש מאין the chosen Cohen seed of the Avot. Goyim cannot reproduce the chosen Cohen seed of the Avot.
Therefore the mitzva of קידושין actively entails both two kosher witnesses and a minyan of 10 men. The latter required to swear a Torah oath. Therefore should a רשע divorce his wife and refuse to give her her required גט which returns her נפש עולם הבאה, and therein shatters the קידושין acquisition. If a רשע profanes his oath sworn to the woman, that woman can ask a בית דין to decree the din of נידוי upon that רשע which duplicates through a דיוק the ‘new creation’ of a Ger Tzeddick. This permits the בית דין to retro-actively annul the קידושין and free that “chained” woman to raise Cohen seed of the Avot from a more worthy man.
The Rambam’s shallow over simplified statute law code failed to grasp the fundamental basics which define the Torah time oriented commandment of קידושין. The groans of agunah women, chained to a fate worse than child rape, this eternal guilt condemns the arrogance of the Rambam false posok halacha.
משנה תורה – קידושין: סוגיה ראשונה
Order serves as the bedrock foundation for פרדס logic analysis. This term סוגיה prioritizes subject “issues” raised by each and every sub-chapter. The Gemara analysis of the faceted language of the Mishna broken down into easily identifiable “sections”. My Rav, Aaron Nemuraskii taught me: First Order then speed. The first time we completed the Sha’s Bavli together we did it in four months. But prior to making a study of the Talmud, Rav Aaron required development of basic skills. 1) Read the Chumash in Hebrew like I could read an English newspaper. 2) Do the same with the Aramaic Targums. 3) Make an in-depth across the board study of classic Midrash. Achieving this foundation took almost 5 years of intense study.
Rav Nemuraskii did not accept a salary from the Yeshiva. The integrity of this Man reminds me of President Trump who refuses to take a salary as President of the United States. During these crucial five years we would learn, or he permitted me to study privately in my dorm room alone, due to my Dyslexia “sugya”. Surrounding outside movement, noise my kryptonite. Only this Rav and Dr. Dunning, my Russian history professor at Texas A&M ever recognized my dyslexia “sugya”. Dr. Dunning rather than insist that I sit in a class-room demanded the substitute of my doing research in the University library while sitting in a private carrel. Both men demanded excellence in scholarship. In the latter case, wrote a thesis that argued the genius of Stalin in that he enticed Hitler to invade Russia prior to the expected fall of Britain, which forced Germany to fight a two-front war. Used this thesis to explain why Stalin withdrew unto complete social isolation for about a week.
Under the leadership of the Czar, the long drawn out fight known as WWI caused that government of three centuries to collapse – burned in the flames of internal revolution which pitted Social Revolutionary anarchists against Mensheviks. The Mensheviks favored that Soviet local Parliaments regulate all bureaucracies which in their turn regulated industry and trade.
Bakunin viewed the “Establishment” State – bureaucratic machine as inherently oppressive which fundamentally required dismantlement. Marxist-Leninism by stark contrast, re-established Czarist Russia’s bureaucratic autocracy. The political assassination of Archduke Franz Ferdinand by a Serbian nationalist initiated WWI and lead to the establishment of Kerensky Russian Provisional Government in 1917. This first post Czarist government based itself upon the anarchist Social Revolutionary Party/Bakunin founder\ who like the Serbian nationalist group – called the Black Hand – favored assassination as a key tool to achieve political change. The Kerensky government separated from Bakunin’s political ideas over the matter of political assassinations.
The Social Revolutionary Bakunin Party did advocate for political violence and assassination as a anarchist challenge to terminate the inherently “corrupt” bureaucratic State; yet in post Revolution Russia its leaders pursued a more reformist agenda, aiming to stabilize the state rather than dismantle it through assassination. The Social Revolutionary Party, followed and accepted Bakunin’s views concerning the anarchist value of political violence as an anarchist challenge to rest power away from the State and its corrupt bureaucracies. They justified such actions as essential to destabilize oppressive bureaucratic structures, aligning with Bakunin’s broader revolutionary goals.
Bakunim opposed the rigid Marx theory which organized revolution as a fight between the Classes which pitted the bourgeoisie (capitalists) against the proletariat (working class). The latter political idea lead to the establishment of the “dictatorship of the proletariat” under Lenin. Bakunim’s Social Revolutionaries Peasants Party prioritized a society organized around communes and federations, collective ownership free from any centralized bureaucratic regulatory power. Important to remember that Czarist bureaucratic Autocracy, like the Confederate States of America, clung to an agricultural based, class rule society, rather than an industrial based society – until defeat through wars forced change in Bolshevik Russia and the crushed Southern States – the ashes of General Sherman’s Atlanta, and his march to the Sea.
What does this have to due with קידושין? Does the Talmud institute the institutions of religious law as the Rambam, Tur, and Shulkan Aruch advocate or Torah as the written Constitution of the 12 Tribe Republic, which enshrines צדק צדק תרדוף as the faith mandate for Great Sanhedrin משנה תורה-Legislative Review as its Constitutional mandate? Clearly the former idea favors the realities of oppressed g’lut Jews. Whereas the latter vision exists as a prophesy for the restoration of a Constitutional Jewish Republic within the borders of an Independent “Zionist” Jewish State.
How to define these two opposing, fundamentally different interpretations in a word? Power vs. Justice. Contrast the lawfare employed against Trump and his Maga supporters before and after he won the 2024 election! Compare this to Darth Vader who said unto Luke in the opening Star Wars movie: “You do not know the power of the Dark-Side of the Force”. The Rambam second quoted halacha made kosher child rape to accomplish קידושין in his halachic code. In Chullin Rambam’s halacha prioritizes knowledge over יראת שמים in shechita – butchery of animals for human consumption. But the Apecorus (or Epicurus), possesses the required knowledge, and yet the sages within the Gemara ruled such shechita as treif. Clearly, this person lacks יראת שמים; the awareness that protecting ones’ good name reputation understood and prioritized as the most essential requirement for any public service or commercial trade.
Its this fundamental distinction which separates Torah Constitutional governance, expressed through משנה תורה common law Sanhedrin Federal courtrooms from g’lut religious ritual halachot which separates Justice from Power – tohor from tuma. Hence have compared קידושין of the Talmud to the Bakunin vs Marxist socialist political theories as a way to high-light the sharp separation between Justice from Power; righteousness from oppression.
Order serves as the bedrock foundation for פרדס logic analysis. This term סוגיה prioritizes subject “issues” raised by each and every sub-chapter. The Gemara analysis of the faceted language of the Mishna broken down into easily identifiable “sections”. My Rav, Aaron Nemuraskii taught me: First Order then speed. The first time we completed the Sha’s Bavli together we did it in four months. But prior to making a study of the Talmud, Rav Aaron required development of basic skills. 1) Read the Chumash in Hebrew like I could read an English newspaper. 2) Do the same with the Aramaic Targums. 3) Make an in-depth across the board study of classic Midrash. Achieving this foundation took almost 5 years of intense study.
Rav Nemuraskii did not accept a salary from the Yeshiva. The integrity of this Man reminds me of President Trump who refuses to take a salary as President of the United States. During these crucial five years we would learn, or he permitted me to study privately in my dorm room alone, due to my Dyslexia “sugya”. Surrounding outside movement, noise my kryptonite. Only this Rav and Dr. Dunning, my Russian history professor at Texas A&M ever recognized my dyslexia “sugya”. Dr. Dunning rather than insist that I sit in a class-room demanded the substitute of my doing research in the University library while sitting in a private carrel. Both men demanded excellence in scholarship. In the latter case, wrote a thesis that argued the genius of Stalin in that he enticed Hitler to invade Russia prior to the expected fall of Britain, which forced Germany to fight a two-front war. Used this thesis to explain why Stalin withdrew unto complete social isolation for about a week.
Under the leadership of the Czar, the long drawn out fight known as WWI caused that government of three centuries to collapse – burned in the flames of internal revolution which pitted Social Revolutionary anarchists against Mensheviks. The Mensheviks favored that Soviet local Parliaments regulate all bureaucracies which in their turn regulated industry and trade.
Bakunin viewed the “Establishment” State – bureaucratic machine as inherently oppressive which fundamentally required dismantlement. Marxist-Leninism by stark contrast, re-established Czarist Russia’s bureaucratic autocracy. The political assassination of Archduke Franz Ferdinand by a Serbian nationalist initiated WWI and lead to the establishment of Kerensky Russian Provisional Government in 1917. This first post Czarist government based itself upon the anarchist Social Revolutionary Party/Bakunin founder\ who like the Serbian nationalist group – called the Black Hand – favored assassination as a key tool to achieve political change. The Kerensky government separated from Bakunin’s political ideas over the matter of political assassinations.
The Social Revolutionary Bakunin Party did advocate for political violence and assassination as a anarchist challenge to terminate the inherently “corrupt” bureaucratic State; yet in post Revolution Russia its leaders pursued a more reformist agenda, aiming to stabilize the state rather than dismantle it through assassination. The Social Revolutionary Party, followed and accepted Bakunin’s views concerning the anarchist value of political violence as an anarchist challenge to rest power away from the State and its corrupt bureaucracies. They justified such actions as essential to destabilize oppressive bureaucratic structures, aligning with Bakunin’s broader revolutionary goals.
Bakunim opposed the rigid Marx theory which organized revolution as a fight between the Classes which pitted the bourgeoisie (capitalists) against the proletariat (working class). The latter political idea lead to the establishment of the “dictatorship of the proletariat” under Lenin. Bakunim’s Social Revolutionaries Peasants Party prioritized a society organized around communes and federations, collective ownership free from any centralized bureaucratic regulatory power. Important to remember that Czarist bureaucratic Autocracy, like the Confederate States of America, clung to an agricultural based, class rule society, rather than an industrial based society – until defeat through wars forced change in Bolshevik Russia and the crushed Southern States – the ashes of General Sherman’s Atlanta, and his march to the Sea.
What does this have to due with קידושין? Does the Talmud institute the institutions of religious law as the Rambam, Tur, and Shulkan Aruch advocate or Torah as the written Constitution of the 12 Tribe Republic, which enshrines צדק צדק תרדוף as the faith mandate for Great Sanhedrin משנה תורה-Legislative Review as its Constitutional mandate? Clearly the former idea favors the realities of oppressed g’lut Jews. Whereas the latter vision exists as a prophesy for the restoration of a Constitutional Jewish Republic within the borders of an Independent “Zionist” Jewish State.
How to define these two opposing, fundamentally different interpretations in a word? Power vs. Justice. Contrast the lawfare employed against Trump and his Maga supporters before and after he won the 2024 election! Compare this to Darth Vader who said unto Luke in the opening Star Wars movie: “You do not know the power of the Dark-Side of the Force”. The Rambam second quoted halacha made kosher child rape to accomplish קידושין in his halachic code. In Chullin Rambam’s halacha prioritizes knowledge over יראת שמים in shechita – butchery of animals for human consumption. But the Apecorus (or Epicurus), possesses the required knowledge, and yet the sages within the Gemara ruled such shechita as treif. Clearly, this person lacks יראת שמים; the awareness that protecting ones’ good name reputation understood and prioritized as the most essential requirement for any public service or commercial trade.
Its this fundamental distinction which separates Torah Constitutional governance, expressed through משנה תורה common law Sanhedrin Federal courtrooms from g’lut religious ritual halachot which separates Justice from Power – tohor from tuma. Hence have compared קידושין of the Talmud to the Bakunin vs Marxist socialist political theories as a way to high-light the sharp separation between Justice from Power; righteousness from oppression.
Have openly despised the Rambam halachic codification as a perversion of Judicial common law courtrooms within the borders of the oath sworn lands vs. static ritual halachot for g’lut Jewry to be religious and therein believe in God. The Torah has no such commandment to believe in God.
Mishna Chagigah 2:1:
משנה חגיגה ב:א. אין דורשין במרכבה בשלושה דברים: באדם, ובעלמא, ובשמות. וכל העוסק בַּמרכבה, אין לו חלק לעולם הבא.
The soul of Man; the interpretation of the Isaiah’s vision concerning the Divine Chariot; and Divine Names. This warning provokes a strong Yatzir for good and evil within the Heart. Impossible to learn Isaiah and Yehezkel’s vision simply by reading the words of these prophets by themselves alone.
This Mishna warns against the NT avoda zara error of attempting to learn “Big Picture” ideas which the prophets spoke without cementing these later prophetic mussar to Torah commandments. The NT av tuma avoda zara did this error with Moshiach. It failed to learn the mitzva of Moshiach to the precedent of Moshe standing before the court of Par’o touching the matter of straw withheld, while the slave overlords beat Israelites for our failure to meet our brick production quotas.
Moshe anointed the House of Aaron as Moshiach, not to make absolutely silly and utterly worthless ritual barbeques unto heaven-sacrifices. Rather to dedicate oath brit dedication of tohor middot\מלכות/ which directly impact Israelite social behavior thereafter. The mitzva of Moshiach from the Torah, rests upon the burden to rule the oath sworn conquered lands with judicial justice which makes fair compensation of damages inflicted.
The vision of the Merkabah, a vision of the mitzva of Moshiach. באדם learns from the Menorah in the Mishkan vision description. The brit cut between the pieces wherein childless Avram cut his soul through an oath alliance; the dedication of Cohen seed life in the world to come. What defines the soul of Man? The creation of the world to come future born soul Cohen seed. Herein expressly defines the k’vanna of the mitzva of קידושין. The 7 Menorah branches refers to the 7 Yom Tov “soul of the Cohen seed of the Avot”: Pesach-Shevuot; Rosh HaShana-Yom Kippur; Sukkot-Sh’meni Atzaret and Shabbat. These 7 Holy periods, they affix Divine Names for the Cohen “soul” dedicated on those holy days; Pesach: Nefesh (Divine Name) Ya; Shevuot: Ruach (Divine Name) Ha’El; Rosh HaShana: Neshama (Divine Name) El; Yom Kippur: Chiyya (Divine Name) Elohim; Sukkot: Yechida (Divine Name) El Shaddai; Shemeni Atzaret: Nefesh Kalli (Divine Name) Eish HaElohim; and Shabbat הבדלה (Divine Name) Shalom.
בעלמא do not contemplate concerning the creation of the physical world, like as does treif Xtian fundamentalist avoda zara. The dedication of the Book of בראשית introduces the subject of “Av” time-oriented Torah commandments! בשמות the abstract naming of עולם הבא as yet unborn Cohen Children souls through Divine Names in compliance with the oath sworn alliance cut upon the “soul” of Avram at the brit between the pieces. The cutting of the animals into their opposing halves at that Av-brit, teaches the prophetic mussar, just expressed, by means of משל\נמשל.
This סודי kabbalah concealed during g’lut oppression. The Mishna, codified in 210 CE, broke the tradition of not writing down the Oral Torah Great Sanhedrin courts legal rulings. The Mishna Chagigah 2:1 warns not to make reactionary, shallow, one source interpretations – like the Goyim do with their NT shallow theology driven interpretation to place the mitzva of Moshiach into a clean box. The Mishna, a common law legal system which fundamentally requires making a דרוש-פשט search of how the language of the prophets serves as a precedent wherein they interpret the k’vanna of Torah positive and negative commandments elevated to tohor time oriented commandments. Failure to heed this dire warning defines both the NT and Rambam Yad av tuma avoda zara heresies.
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הלהות גדולות הלכות קידושין
אסיר ליה גבר ישראל למנסב איתתא
This opening line prohibits sexual acts as a means to acquire a woman as a wife without the time oriented k’vanna of the mitzva of קידושין. This fundamental distinction separate the kosher B’HaG common law halachic code from the treif av tuma Rambam statute law halachic code which perverts the oath brit cut between the pieces touching the life and birth of the chosen Cohen people throughout all generations in time to a profaned religious ritual observance that Jews in g’lut can easily do and keep.
Making ritual observance of Torah commandments and rabbinic halakot defines the justification by by רשעים to pervert the Talmud away from the kabbalah of rabbi Akiva, Yishmael, HaGalili – their understanding of פרדס as a unique inductive reason logic system which systematically compares Case/Rule to similar Case\Rule precedents. The burden of modern Zionism, now that we have achieved national Independence, to restore the Torah as the written Constitution of our Republic and the Sanhedrin Federal Court system, which has the mandate of Legislative Review of all law passed by the Knesset, as the basis of Jewish justice — as opposed to political power — within the borders of the oath sworn lands.
Common law courtrooms no more resemble ritual halachic religious observances than Brit compares to covenant. Only a shallow reactionary ignorance declares that the meaning of brit the same meaning as the alien puke covenant. Absolutely no Torah mitzva for Jews to live in accursed g’lut. The Wilderness generation serves as witness to this cold hard fact. Raising a handkerchief as a symbol for “acquisition” and intent for the time oriented mitzva of קידושין, compares to marriage after visiting a whore-house.
בה”ג: עד דמקדש לה בכספא או בתבובתא או בביאה, וכולהי בסהדי\וכולי בעדי. בכסף מדאוריתא מנלן. דכתיב (דברים כד,א) כי יקח איש אשה וכתיב התם (בראשית כג:יג) נתתי כסף השדה קח ממני. מה קיחה דהתם בכספא אף קיחה דהכא בכספא. ותנן האשה נקנית בשלשה דרכים, וקונה את עצמה בשני דרכים במיתת הבעל ובגט. נקנת בכסף בשטר ובביאה, בכסף, ב”ש אומרים בדינר ובשוה דינר. בה”א בפרוטה ובשוה פרוטה, הילכתא כבית הילל. וכמה היא פרוטה וכו.
Contrast Karo’s כסף משנה super-commentary on the Rambam who declared money as merely a rabbinic mitzva! Karo’s statute law clear as the sun in the sky on a cloudless day, did not understand the priority which T’NaCH and Talmudic common law bases all Torah learning upon precedents! G’lut religious statute law, based simply upon the Karo commentary upon the Rambam could not care a less about precedents. Hence the Beit Yosef collage of Reshonim opinions on any given halacha does not base itself upon the T’NaCH/Talmudic יסוד which absolutely requires all Torah learning expressed through the discipline of bringing פרדס inductive reasoning which compares Case/Din to similar Case\Din courtroom rulings. Karo’s Shulkan Aruch focused solely upon g’lut religious ritual observances; his code failed to express or reveal any Torah wisdom which teaches Av Torah time oriented commandments, as the Talmudic framers explicitly intended.
Never as any of the sick book licker rabid rabbis ever criticize Karo’s contradiction against a Gaon scholar! Their inept ירידות הדורות box thinking which openly declares that later generations cannot dispute with earlier generation as vacuous as air inside a balloon. Off the דרך Orthodox Judaism statute law rabbis, they have no shame.
Bakunin’s revolt against bureaucratic autocracy resembles the Talmudic revolt against the frozen halakhic codification of Rambam and Karo. Where Marx restored a new form of centralized coercion, Rambam’s Yad replaced deliberative common law with legislative absolutism. Both substitute administration for judicious common law lateral Sanhedrin Federal courtroom justice. קידושין simply not some sterile religious ritual that thrives in g’lut. But rather this mesechta of the Talmud teaches a strong mussar rebuke to the generations. Don’t get to comfortable in g’lut. Don’t duplicate the false oath sworn by the pre-Shoah generations of European Orthodox Judaism. Acceptance of the Sinai revelation predicates upon seeking the restoration of a public constitutional Republic, comparable to a man who seeks a wife.
The perpetuation of the oath time oriented brit Cohen-seed from generation to generation defines the destiny of the children of Avraham, Yitzak, and Yaacov. Ritual religious halachic observance in g’lut as useful as sucking tits from a boar hog. The Torah, taught through the משל of the mitzva of קידושין instructs the דיוק נמשל that Geulah from g’lut Egyptian legal oppression depends not upon observance of empty religious ritual observances, g’lut Jews cursed by the Torah curse that they have lost the wisdom how to obey the Torah לשמה. Rather Geulah depends upon the strengch of our cries, like we made in Egypt, which express our yearning to rule our homeland with judicial common law just courtrooms. The difference between Rambam’s halakhic code and the Talmud’s constitutional jurisprudence, the difference between Power and Justice — between exile and sovereignty.
Now that the Jewish people have restored sovereignty, our task is not ritual observance but judicial redemption — to rebuild the Torah as written Constitution and restore Sanhedrin legislative review as the Republic’s foundation. Only then will צדק replace כח — justice replace power — and קידושין fulfill its purpose as oath-brit of national rebirth of the chosen Cohen people.
Je hebt weer goed werk gedaan voor de buurt. Sint Maarten wordt hier ook niet gevierd. Volgens mij alleen in het noorden van Nederland.
Wat fijn dat je het weer hebt opgeruimd Suske!
als er geen vrijwilligers waren om alles op te ruimen zou het er daar heel anders uit zien. Gelukkig zijn jullie er nog.
mogge Suske
die sint Maarten was zeker geen lieverdje , wordt in NL ook maar op enkele plekken gevierd 🙂
ja troep zal er altijd zijn , helaas
geniet de dag
Neem jij dat mee naar huis? Hier zien we in de buurt van de gekende stortplaatsen dat er ophaalplaatsen zijn voor die zakken. Niet overal maar vooral op het verlaten kruispunt bovenaan in het veld zie je ze soms klaar staan.