Conclusions learned from 9b of Chullen and Chag Shevuoth. A Torah sage, in my opinion, needs to train how to learn from primary sources. Midrashim and Yerushalmi and TNaCH learning from these sources stands on a completely different style than relying first and formost upon commentaries made by the Reshonim scholars. Before the Reshonim produced their commentaries, how did they learn the Gemarah? In many respects the study of Oral Torah logic - its the journey not the destination which matters. Mathematics works in a similar vein, its the method by which a person arrives upon their answer thats important. Our Gemarah its logic learns through making comparisons. Tumah spirits defile our soul primarily when we occupy private domains. A woman does not cheat on her husband in the public square. Tefillah its a matter of the heart. Meaning only through the searching of our heart when we pray, do we enter an ideal situation where we can work with tohor spirits. A Torah sage distinguishes between tohor spirits as primary avodat HaShem from physical realities also avodat HaShem as does the Mishkan distinguishes between most holy from holy. אין מעמידין פרק שני עבודה זרה - דף לז: - הכי אמר רב נחמן, ספק טומאה ברשות הרבים התיר להן. Having done the research we can now easily answer up the objection. ואילו ספק מים מגולין, based upon the Mishna of trumah, perhaps a snake drank from that water. This doubt, its the reason why its forbidden. The cases of the weasel lacks this doubt and therefore its permitted. ותנן פרה פרק יא - צלוחית שהניחה מגלה, ובא ומצאה מכסה - פסולה. הניחה מכסה, ובא ומצאה מגלה - אם יכולה החלדה לשתות הימנה, או נחש - לדברי רבן גמליאל, או שירד בה טל בלילה - פסולה. The linkage of Sotah to the Calf, both transgressors drink from bitter water. The mussar connection, weighs the middah of truth. The eighth middah of the Oral Torah revelation at Horev which Moshe received, centers upon the Shabbot Rosh HaShanna Yom Kippor bris dedication of faith. Whereas the Yom Tov Chagim focus strictly upon the dedication of a particular face of the bris soul. Shabbot RH, and YK besides dedicating a face of the bris soul, they call remembrance to the observance of the bris as a whole; do we live our lives and keep and do the commandments like Israel did after Moshe came down from Sinai or do we abandon faith in the value of these commandments because Israel has no living prophet? This question defines the avodah zarah of the golden calf for all generations of Israel. The middah of truth flourishes in private domains within our hearts and souls. Truth compares to a still small voice as opposed to booming brass band. Truth magnifies the Torah in the hearts of bris Israel and likewise among the Goyim. Truth defines the Chosen People as the nation of Cohonim. HaShem chose Chvel as Cohen over Cain, Noach as Cohen over the previous 9 generations of Adam, Avram as Cohen over Melchizedek, Yitzak as Cohen over Yishmael; Yaacov as Cohen over Esau; Penchas as Cohen over the sons of Eli. [Neither the foreign new testament originally written in Greek, nor the Koran ever refers to this chosen Cohen concept of Torah faith]. The faith of truth, that HaShem remembers His choice of choosing the korban of Chvel, therein determining Chvel as the chosen first born. The seed of Chvel lives through the chosen seed of Yitzak [HaShem swore at akadat Yitzak - not Yishmael - that the gilgullim of Chvel would live through the generations of the seed of Cohen Yitzak] for all eternity. This faith that the gilgulim of Chvel lives through the chosen Cohonim - the resurrection of the dead - it defines the spiritual value of the generations of Israel continually renewing the bris faith every shabbot, RH and YK. Moshe saw the knot of the tefillen at Horev and the revelation of the Oral Torah 13 middot followed immediately there after. [The new testament avodah zarah and the Koran never teach the revelation of the 13 middot of the Oral Torah which defines the teaching of all Prophets as found in the NaCH; through the Oral Torah middot revelation all bris generations can discern between Torah prophets and false prophets]. The Torah does not limit HaShem to any specific dimensions, the Gemarah of Shabbot, by contrast, teaches the concept of domains. The philosopher Rene Descartes developed the Cartesian coordinate system. This mathematical concept which limits reality to 3 physical dimensions contrasts with the Torah concept of domains. Torah domains have no limitation to this physical world. Torah domains refer to the מקום wherein which lives the faces of the bris souls in both Olam HaZeh and likewise at the same time to the faces of the bris souls whose life lives in Olam Habah. The greatest of the Amorian scholars debated whether tefillen required 2 blessings or only one. The tefillen cube has 6 faces and compares to the fixed blessings of the Shemone Esri, said on both Shabbot and Chol. בראשית has 6 letters and the krea shma has 6 words. As mentioned above each Yom Tov dedicates a specific face of the bris soul to HaShem, comparable to the facets of a diamond. Each day of Chol a person dedicates a specific face of his soul to HaShem. The face of our bris soul dedicated on Shevuoth, Rosh HaShenna and Sukkot, the faces of our bris soul dedicated with the Divine Names of HaEl/Ruach/Shevuoth; EL/Neshama/RH; and El Shaddai/Yechida/Sukkot - these 3 faces of the bris soul we breath these souls when calling the Name of HaShem in tefillah - they have a dedication to life in this world. Hence on the days of the week wherein we rededicate these faces of our bris soul to HaShem, yom ב, ג, & ה אמן - the blessing said on the placing of tefillen refers to the blessing said for the arm. Whereas the face of our bris soul dedicated on Psach, Yom Kippor and Shmenee Atzeret, the faces of our bris soul dedicated with the Divine Names of Ya/Nefesh/Psach; Elohim/Chiyah/YK, and Eish HaElohim/Nefesh Klallee/Shmenee Atzaret - these 3 faces of the bris soul we breath when calling the Name of HaShem in tefillah - they have a dedication to life of all our future seed yet to live in this world ie Olam HaBah. Hence on the days of the week wherein we rededicate these faces of our bris soul to HaShem yom א, ד, & ו אמן - the blessing said on the tefillen refers to the blessing said for the head tefillen. In this way the dispute among our Sages we now resolve. A Torah sage increases peace in the world. This means that when a Torah sage increases respect for the Torah in his generation this magnification of the Torah - it defines Torah truth. As the Sotah concludes her Torah oath with אמן ואמן so too a Torah sage can make a Torah oath with tefillen. Sotah which our Gemarah learns tumah linked primarily to a private domain compares to Moshe forcing all Israel to drink from the bitter waters of the golden calf. The mitzva of tefillen requires a tohor condition. The mitzva of tefillen, because it exists as a private domain, bris Israel can blow their dedicated soul into this domain while in tefillah. Tefillah requires a fixed מקום. This מקום refers to the Name of HaShem because tefillah its a matter of the heart and not some external place. This learning resolves a dispute Reshonim on understanding the intent of the Gemarah of ברכות which teaches that a person should make his tefillah in a fixed מקום. The mitza of blowing the shofar on RH teaches how to distinguish the Name of HaShem with kvannah from all the other words in the Shemone Esri. HaShems Name its a Spirit not a word. Tefillah learns from korbanot. Korbanot dedicate living blood - the soul - to HaShem. The word קרבן contains within its essence ב קרן. The term קרן has two definitions, essential as opposed to secondary and shofar/horn. The blowing of the shofar, this mitzva employs three voices - tkeah, truah, and shvarim. A second explanation of davvening from a fixed מקום, we affix positive, negative, and time oriented commandments to these 3 breaths of our dedication spirit to HaShem done through the shofar. All the תריג mitzvot align with tkeah, truah, and shvarim! Its through these mitzvot commanded by the Prophet Moshe wherein we call upon the Name of HaShem to sanctify the middot of the Oral Torah revealed to Moshe on Yom HaKippor at Horev. Tefillah requires kvannah. By this learning kvannah distinguishes the Name of HaShem from all the other words said in tefillah. HaShems Name its a Spirt. Hence learning from Shofar - tefillah, which requires kvanna - we blow our bris soul to HaShem [HaShem occupies all domains] when we approach His Divine Name in tefillah. This basic kvannah distinguishes the Name of HaShem - which lives within all the domains of our soul,us linked to the breath of our bris soul - from all the other words said with our lips in tefillah. This learning hence rejects the טפש פשט which teaches that kvannah in prayer entails that a person know the simple meaning of the words prayed in the Shemone Esri. The Shemone Esri lacks Name and Kingship. A blessing requires Name and Kingship. Hence simply saying the words of the Shemone Esri according to their simple translation [translations never define the original terms translated] fails to uplift this praise to HaShem to the level of a blessing to HaShem! An blessing qualifies as the offspring of an oath. We stand while saying the Shemone Esri because one of the ways to make a Torah oath [an oath its cut upon the life of the soul], we stand before a Safer Torah. A Torah sage can sit and make a Torah oath with his tefillen. Hence the Gemarah of ברכות requires both tefillin and sitting when we accept the yoke of heaven. The acceptance of the yoke of heaven learns by way of inference from the blessing which Yitzak gave to Esau. The above seeks to understand the distinction between a sage who knows the halachot of שחיטה from a true Torah sage. May our generation rise up and re-establish the Torah as the Constitution of the bris Republic of Israel אמן ואמן. Today its erev Shevuoth a blessing to all Israel.
Posted on: Tue, 03 Jun 2014 09:42:13 +0000
Trending Topics
Recently Viewed Topics
© 2015