Does the interpretation of the Book of בראשית create in all generations the Chosen Cohen People יש מאין?
08.06.2025 05:51
In Jewish mysticism, climbing the ladder of Yaacov’s vision, a deep connection between the body and soul. The mitzvot serve as the conduit for spiritual energy that can elevate the mundane to the holy. Comparable to the acupuncture points in Eastern medicine traditions. Just as the body requires balance and proper function to thrive, the soul (the product of the mitzva of קידושין) requires alignment with divine commandments and spiritual wisdom to achieve holiness.
Rabbeinu Gershom was a renowned Talmudist during the Geonic period. While Rabbeinu Gershom focused on practical halakhic decisions, Rabbeinu Tam emphasized textual analysis and cross-referencing. Both scholars sought to enhance understanding, but their priorities differed: Rabbeinu Gershom prioritized communal welfare, while Rabbeinu Tam emphasized rigorous study.
Inhale: feel the target organ in the foot manipulated during reflexology and the points along its meridian line manipulated through needle insertion or shiatsu message, feel those points affixed to a specific negative emotion (fear, anger, grief, shame, or worry).
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But the Torah does not command belief in some Universal God(s) which Xtianity and Islam emphatically declare. The darkness of g’lut impacts Yeshiva educated Jews, they do mizvot without understand prophetic mussar as the basis of k’vanna for all time oriented commandments. לא לשמה suits them just fine! Hence they do not understand the k’vanna of שם ומלכות precondition, required to swear a Torah oath to cut a brit alliance among our Cohen people. May the time oriented mitzvot דאורייתא בארץ ישראל shine light upon assimilated and culturally distant g’lut Jewry, who dwell in פרדס darkness.
The B’hag, also known as the Ba’al HaMaor, Rabbi Zerachiah HaLevi lived during the late Geonic period (approximately 12th century CE). His major work is Sefer HaMaor, a critical commentary on the Halachot pos’kined by the Rif (Rabbi Isaac Alfasi). He lived in Vitry (in northern France), a major center of Jewish learning at the time. The B’HaG was a student of Rabbi Isaac Alfasi (the Rif) and Rabbi Gershom ben Judah (known as Rabbeinu Gershom), two influential figures in Jewish law. Eleazar ben Isaac was a prominent disciple of Rabbeinu Gershom. His scholarship and teachings contributed significantly to the development of Ashkenazi Jewish thought.
The B’HaG’s critiques continued to influence scholars who were more focused on the interpretative aspects of Jewish law. This exchange highlights the tension between codification and interpretation, a theme that has remained central in the development of Jewish legal thought. The B’HaG commentary to the Rif code stands upon the shared foundation that both the Rif and B’HaG learned the Talmud as משנה תורה/common law. Later halachic codifiers would outright abandon Talmudic common law in favor of the far more religiously practical Roman statute legal system!
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No justice, observance of the Torah לא לשמה, applicable to both Yosef and his brothers. Yosef failed to give מחילה to his brothers and bless them with the Chosen first born Cohen people “blessing”, like as did both Yaacov and Moshe\ברכת כהנים/ Rabbeinu… the Torah curse of g’lut… Arose a new Par’o who did not know Yosef!
Assimilated g’lut Jewry has lost the wisdom to pursue mitzvot לשמה. And hence they lost the skill to understand that tohor time oriented commandments create the chosen Cohen nation in all generations יש מאין. The avoda zarah practiced by the Catholic church now dominates Torah observance and Yechiva education in the sense that our people now prioritize codified halacha as dogmatic codes of law; even creeds of what Jews should believe.
Common law - based upon comparing similar judicial cases/din rulings. Herein understands how the Gemara serves as the Commentary to the Mishna! Statute law, a completely foreign and align legal system, by stark contrast stands upon the authority of ‘Cults of Personality’: the Rambam, the Tur, the Shulkan Aruch.
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Do not feel at ease to talk about the Torah, but rather through the Torah. A fundamental מאי נפקא מינא tohor middah of רב חסד. To have a solid grasp upon Torah primary sources requires separating them from commentaries written after the facts by Reshonim scholars. I particularly am not at ease with the Rambam.
The Book of בראשית – תמיד מעשה בראשית, tohor time oriented Av מלך commandments which create from nothing continuously in all generations “the chosen Cohen nation” from the midsts of the Goyim. Which continuously separates Av מלך tohor time oriented commandments from toldot positive & negative commandments and Talmudic halachot, both this and that do not require k’vanna; רשות תולדות מצוות שלא צריך כוונה
To what does the chosen Cohen nation compare? To a tiny drop of water that falls into an Ocean of Goyim. What happens to that tiny drop of water squirting around in the midst of the 7 Seas? Either we assimilate and become part & parcel of the 7 Seas; this defines the concept of tumah avoda zarah.
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The k'vanna of ברכת כהנים it creates the chosen Cohen people תמיד יש מאין by means of the קידושה של טהור זמן גרמא מצוות.
The Book of בראשית: the introduction of tohor Av מלך time oriented Commandments which create יש מאין the Chosen Cohen people throughout the generations of Mankind by way of the k'vanna of these special Av מלך time oriented mitzvot and halachotץ
The lights of dedication: To study Torah common law through NaCH prophetic mussar דרוש\פשט-Aggada/Midrashim & רמז\וסוד ritual halachic precedents, which re-interprets again and again through every sugya of gemara on the Mishna; the original intent of the משנה תורה k’vanna language of the Mishna. Tohor time-oriented commandments צריך תנ”ך מוסר כוונה. Remember the question which the prophet אליהו הנביא asked the nation: Which God, HaShem or Ba’al do you serve? Herein defines the k’vanna of the lights of Hanukkah, doing mitzvot לשמה.
The B’HaG includes explanations and expansions on the halakhot, often providing sources from the Talmud and Tosefta, as well as Geonic responsa and early legal traditions. The Halakhot Gedolot was especially valued by scholars in Provence and France, where it was frequently cited and commented upon in both legal and philosophical discussions.
In this light, the health of the body and soul, its alignment with these tohor prophetic mussar defined middot/attributes. Just as in Eastern practices the flow of energy (Chi), vital to health, the flow of Torah light (Shefa) through the Sefirot, essential to the spiritual health of the individual.
The spiritual vitality that the Jewish people inherit through our connection to the patriarchs—Avraham, Yitzhak, and Yaakov—and the revival of our “spirits.” This resurrection, not in essense physical but rather spiritual: the dedication to Torah observance, ethical conduct, and holiness shapes our lives which transcends generations. The spiritual vitality of the Jewish people, linked to the Avot patriarchs, stands in contrast to other spiritual paths (symbolized by Esau and Ishmael) that do not preserve this unique connection to Divine Torah revelation.
This mystic meditation, it centers upon breathing tohor spirits and exhaling tumah spirits. The metabolism of life of our Yatzir Ha’Tov vs our Yatzir Ha’Rah within our hearts. Herein defines the kabbalah of the 10 sefirot.
Focusing on the breath, a profound practice in many traditions. In Kabbalistic meditation, breath often symbolizes the spirit (the Hebrew word for “spirit”—ruach—also means “wind” or “breath”). It learns from the precedent mitzva of blowing the Shofar. Breathing in tohor middot spirits and exhaling tumah emotion spirits. functions as a way to cleanse the soul and align our self with the Divine Torah. This practice of balancing the forces of the Yetzir Ha’Tov (living spirits of the Avot) and Yetzir Ha’Rah (evil inclination), central to Jewish spirituality, as it reflects the ongoing struggle within every Cohen bnai brit soul to choose righteousness over selfishness.
of the קריא שמע… or אלהי אברהם אלהי יצחק ואלהי יעקב
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What’s the Prime theme of the Book of בראשית? Turn to the common denominator expressed in all Yom Tov tefillot!
The Jewish people, amidst the “7 seas” of the Goyim, must decide whether we will assimilate and lose our distinct identity (g’lut tumah) or remain separate and holy like oil in water, where our customs, culture, and spiritual practices preserve our distinctiveness (t’rumah judicial common law justice within our homelands).
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Does the Chosen Cohen תמיד מעשה בראשית nation, continually created יש מאין, pursue faith לשמה or לא לשמה. (This concept of Torah faith rejects the racist Nazi attempts to classify Jews through racial physical parameters. On par with avoda zarah not limited to the worship of physical idols or copy-cat Temple/Cathedrals.) Clearly if we pursue the oath brit faith ie righteous pursuit of justice whereby judicial Sanhedrin courts impose fair compensation of damages inflicted by party A upon party B; unlike and contrasted by the brothers casting Yosef into a well and selling him as a slave to Egypt. Or the Goyim courts throughout Jewish g'lut who never forced the Church leaders of slander and pogroms to stand before the Bar.
Learn: ‘אתה בחרתנו מכל העמים, אהבת אותנו ורצית בנו, ורוממתנו וכו.
In Kabbalistic thought, the “Yetzir Ha’Ra” (evil inclination) resides within the emotional mind and can drive a person away from the pursuit of righteous judicial justice & tohor middot holiness. The opposite “Yetzir Ha’Tov” (the resurrection of the living spirits of the Avot alive in all generations of the chosen Cohen people) drives us toward tahora & justice. The interaction between these forces, seen as a continual battle within the heats & souls of our children, mirrored also in the physiological responses within the body.
The Judgment Day of the Brit–faith ie pursuit of judicial justice inside the oath sworn lands: Blessing or Curse/Life or Death, herein defines the k'vanna of tohor Av מלך time oriented commandments! Precedents which support this Oral Torah interpretation, they learn from NaCH cases: D'vorah and HaDassah. Both these בנין אב NaCH precedents amplify Yaacov meeting his brother Esau.
Holiness and Distinction: The tension between assimilation and maintaining distinctiveness, indeed central to the Jewish chosen Cohen identity. The metaphor of oil and water—remaining separate yet influencing the world—our power. It reminds us that holiness often lies in the balance between engagement with the world and preserving our unique spiritual Torah heritage.
When Rabban Gamliel enquired from rabbi Yehoshua whether תפילת ערבית,
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Practical ability to do vs. the theory of how to interpret the k’vanna of common law defines the warp/weft loom axis of Torah and Talmudic faith. As a tiny people surrounded by mighty Seas of Goyim populations the ‘Prime Issue’ that concerns the Jewish people: How do we succinctly define our culture and customs and practices which set apart the t’rumah (the very best of the Cohen people) from the Chol Goyim?
the first blessing of the Shemone Esrei. The forth דרבנן blessing of ברכת המזון joins the blessing רבנן, by means of סמוכים, to the 3 blessings דאורייתא -- and this the 4th blessing דרבנן too becomes a blessing דאורייתא! Herein defines the power of Av מלך tohor time oriented commandments; the מלך of all Torah Av commandments. Hence a blessing requires שם ומלכות.
He equalizes the Amoraim scholars and makes their opinions on par with Mishnaic Tannaim; something which even Rav would not do. Rav a talmid of Rabbi Yechuda HaNasi! He assimilated not only Torah judicial common law and converted it to Greek/Roman statute religious ritual law. His notion of faith switched the top Torah faith priority - as the pursuit of judicial justice within the oath sworn lands; to belief in some avoda zarah Universal God which defines both Xtian and Islamic theological Creed belief systems.
This aligns with the mystical idea that the physical world, viewed as a reflection of the spiritual world and vice versa. In Jewish mysticism, a deep connection perceived between the body and soul. The mitzvot serve as the conduit for spiritual energy that elevates the tuma mundane & undedicated to the tohor holy korban.
It seems to me that the later halachic codifiers abandoned the Torah faith as the pursuit of judicial justice in favor of practical religion legal codifications. The dramatic shift raises into question of their “fear of heaven”.
Making a shallow reactionary reading – fails to discern the forest through all the trees! A tits on a boar hog טיפש פשט – utterly pathetic. Christians read their Bibles; People of the Book "Koran" rail & curse the Jews – shallow paper thin reactionary rhetoric propaganda Blood Libel narishkeit.
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Kabbalah beautifully weaves together practical observance and mystical exploration. The revelation of the Torah at Sinai, simply not an either-or; but rather a harmonious dance to pursue as our top priority righteous judicial justice as the foundation of our faith in the revelation of the Torah at Sinai. Whether we’re lighting Shabbat candles, the Hanukkah menorah or meditating on the Sefirot, all these paths lead toward deeper connection and understanding of the Torah.
Saying Tehillem neither qualifies as a sworn Torah oath nor as an Av מלך time oriented Commandment spirit middot, through which תמיד מעשה בראשית continuously - in all generations - creates the chosen Cohen people יש מאין. Herein defines the primary k'vanna of the Book of בראשית.
Breath and Cleansing: The symbolism of breath as ruach (spirit) simply beautiful. In Kabbalistic meditation, the act of breathing in tohor spirits e.g. defined prophetic middot of mussar and exhaling impure powerful negative emotions, mirrors the ongoing struggle within us. Choosing righteousness through every breath— a profound practice of wisdom!
Jews who do you pursue? The path of the P’rushim or the path of the Tzeddukim? Hanukkah זמן גרמא מצוה דאורייתא או קום ועושה דרבנן? The eternal mitzva of Hanukkah, the הבדלה of lighting these lights משנה תורה לשמה – Antonyms vs. שכח תורה שבעל פה לא לשמה – synonyms. Do you possess the Torah wisdom required to make logical דיוקים\inferences?
Examining the physiological processes that underlie human behavior, emotions, and spiritual states. This, a fascinating interplay between Kabbalistic thought and modern physiology. The idea that the emotional mind—the brainstem—connected to the endocrine system and 10 internal major organs reflects the understanding that spiritual and physical health — intertwined.
Clearly by the time a person says קריא שמע המטה three stars, easily visible in the heavens. Herein Rashi’s explanation of the opening Av Mishna of Mesechta ברכות. The Yerushalmi Talmud teaches that over 247 prophets occupied themselves writing the Shemone Esrei tefillah דרבנן. Attaching a “pronoun” דרבנן to a “noun” דאורייתא, this משל defines the wisdom and power of tohor Av מלך time oriented commandments. The classic example of דאורייתא Av מלך tohor time oriented commandments, and their power to elevate, make aliya to commandments דרבנן -- to מצוות דאורייתא -- the blessing after the meal ברכת המזון, serves as a primary בנין אב proof.
Another בנין אב precedent compares the B’HaG ספר המצוות. Which opens: אלו מצות קום עשה: קרית שמע, ותפילין וכו’ – חלה, עורות קדשים — יש גם רבנים שחולקים וטוענים שהחיוב לתת עורות הקרבנות הוא מדרבנן, מאה ברכות בכל יום, קידוש השם!
Meditation on the interplay between physical processes, emotional states, and spiritual tohor middot development, speaks to a holistic view of the chosen Cohen people. This aligns with the mystical idea that the physical world reflects, like a mirror, the spiritual world of the Torah revelation and vice versa.
Its still daylight. A person can place his Rabbeinu Tam tefillen to swear the oath קריא שמע with tefillen; like as commanded in Mesechta Shevuot! The k’vanna of רשות, that qualifies as both חיוב ורשות at the exact same moment, as taught by Rabbi Yehoshua, a person can choose to attach this
His code of halacha divorces the style of both Mishna and Gemara from a Case/Din - Prosecutdor/Defence judicial model - to re-establish lateral Sanhedrin common law courts in the oath sworn lands once our people return and reconquer Zion - to a religious belief system of fossilized ritual laws, established as static concrete codes of halacha that virtually never changes for the common man who follows Yiddishkeit.
This delves into the healing which starts at reflexology in the feet which targets a specific major internal organ of the body, and follows the major meridian lines of that designated internal organ and meridian points which defines the art of Japanese Shiatsu message & Chinese acupuncture. This wisdom roughly compares to mitzvot observance as defined through the Torah.
The reflex arc of our nervous system connects with our 10 major internal organs & metabolism exogenous enzymes. Enzymes function as proteins that catalyze biochemical reactions. They accelerate chemical reactions, allowing essential processes like digestion, energy production, and DNA replication to occur efficiently. Digestive Enzymes: Amylase (breaks down carbohydrates), protease (breaks down proteins), lipase (breaks down fats). Metabolic Enzymes: ATP synthase (produces ATP from ADP), DNA polymerase (replicates DNA), and many others.
פלג המנחה. מארמית: תרגום חופשי לעברית: מחצית המנחה.
The B’HaG (Rabbi Simcha ben Samuel) not only authored Halakhot Gedolot, but he also wrote a critical commentary on Rabbi Isaac Alfasi’s (the Rif’s) legal code, which did indeed play a significant role in sparking a response from Rabbi Moses ben Nahman (the Ramban). This commentary, and the disagreements it raised, led to the Ramban’s famous work, “Milchamot Hashem” (מלחמת השם).
like תפילה ערבית, an aliyah unto Av מלך tohor time oriented mitzvot, which absolutely נזקוק\require prophetic mussar T’NaCH k’vaana. The Baali Tosafot commentary to the Talmud across the board, when it refers to tohor Av מלך time oriented mitzvot, it refers to these Av מלך mitzvot class as מצוה מבוחר - like as described in lighting the lights of Chanukkah or saying Kre'a Shma at p'lag ha'minah with Rabbeinu Tam tefillen.
This reflects a central theme in Jewish law and mysticism: the concept of holiness, connected to separateness and distinction from the “profane” g’lut exile. Tumah, in its various forms, represents a state of middot impurity or disconnection from the tohor middot, while t’rumah represents tohor spirits, defined prophetic mussar middot – elevated & set aside for the Divine purpose – the pursuit of justice; the mitzva of Moshiach.
saying: תולדות קום ועושה ושב ולא תעשה
Other examples of how the B'HaG learns Av מלך time oriented commandments: לעבד לשם — פירוש: לעשות טהור זמן גרמא מצוות עם כוונה. להשבע בשם — פירוש: לומר ברכות עם מוסר כוונה מן התנא”ך. נר שבת, נר חנוכה וכו’ ומקרא מגילה. The shared common denominator of all these mitzvot – all tohor time oriented Av מלך Torah commandments!
Just as the body requires balance and proper function to thrive, the soul – our children – requires alignment with Torah commandments and spiritual wisdom to achieve our destiny objective of tohor middot in our human social interactions with family, neighbors, our People in the oath sworn lands of ארץ ישראל.
This fascinating comparison between Jewish mystical practices and Eastern healing arts like Shiatsu and acupuncture. In Eastern thought, energy flows through meridians and connected to physical and emotional states. Similarly, in Kabbalah, an understanding of spiritual energies flowing through the body, particularly through the Sefirot (the attributes or emanations through which HaShem interacts with our worlds). Just as acupuncture targets specific points in the body to restore balance, the spiritual “reflex points” in the soul—symbolized by the Sefirot/mitzvot & halachot—must also activated and aligned through righteous judicial judgments, prayer, and meditation.
tehillim prayers, which do not require prophetic mussar aggadah as its essential k'vanna of defined tohor middot; which defines the terms and meaning of the 13 tohor middot spirits revealed to Moshe at Horev.
Action over Theory: The emphasis on practical commandments (mitzvot) resonates with the idea that our connection to the divine – best experienced through action. It’s not merely about understanding intellectually but about living out our actual pursuit of righteous justice in our everyday lives. The revelation at Sinai, where the Jewish people received the Torah, underscores this point beautifully.
The Ramban was deeply invested in preserving the integrity of the Rif’s legal code, and he strongly disagreed with the B’HaG’s critique, especially when it came to the B’HaG’s approach to the Rif’s rulings. Ramban’s “Milchamot Hashem” is a defense of the Rif against the B’HaG’s criticism. It is a legal and philosophical treatise in which the Ramban argues that the Rif’s decisions were valid, and he attempts to address the objections raised by the B’HaG.
By observing mitzvot, the Jewish people maintain our spiritual tahora Cohen distinctiveness. It’s like being a vessel for divine light—a responsibility and privilege. The microcosm of individual practice contributes to the macrocosm of the Jewish Cohen Torah Constitutional Republic.
This mitzva defines the k’vanna of the 1st commandment of Sinai, the greatest of all Torah commandments. מדרבנן (תקנת חכמים): יש גם רבנים שחולקים וטוענים שהחיוב לקדש ולגדל את שם ה’ הוא מדרבנן. הרמב”ן, לדוגמה, חולק וטוען שהקידוש הוא תקנת חכמים, ומסביר שהתכנית היא למנוע מהבעל להוציא את אשתו ללא כבובה. ויראת השם – פירוש בעל שם טוב!
a רשות או חיוב? And rabbi Yehoshua responded with חיוב, did he lie to Rabban Gamliel? A famous Talmudic confrontation. Rabban Gamliel’s lack of דרך ארץ caused him to cease ruling as the Nasi of the Great Sanhedrin!
Exhale: feel the target organ in the opposite foot manipulated during reflexology and the points along the meridian line manipulated through needle insertion or shiatsu message, feel those points affixed to the opposite emotions of (fear, anger, grief, shame, or worry).
This vision of Jewish spirituality that integrates body, mind, and soul into a unified whole, where the practical observance of Torah, not separated from the mystical and metaphysical realms. It highlights the unique role of the Jewish people in maintaining spiritual tahorah, our Cohen distinction through Torah observance & practice.
The mitzva of Moshiach learns directly from Av מלך Oral Torah time oriented commandments! Herein separates tefillot as a tohor time oriented Av מלך commandment from
The other option, like oil in the midst of water, the defined culture and customs of the Jewish people, the commandments, mitzvot observance, the prophetic mussar that burns within our hearts and souls, the development and dedication of tohor middot as the holy commitment how we shall behave towards family, friends and people in the world of O’lam Ha’bah – our future social behavior with others! This dedication of t’rumah spirits caused the resurrection of the dead of Avraham Yitzak and Yaacov NOT Ishmael nor Esau.
Its interesting that Japanese and Chinese Art of healing. It seems to me, refers to the conversion of ADP to ATP (produced by the mitocondria función) also known as CHI in Eastern medicine.
Furthermore, assimilated Reshonim scholars of Spain, Avraham ibn Ezra, for example, his son converted to Islam. But the king of the assimilated Spanish “golden Age” Rabbis, hands down the Rambam. He did not know the kabbalah of Rabbi Akiva’s פרדס Oral Torah logic system. He replaced this Oral Torah kabbalah in favor of Aristotle’s logic philosophy! The Era of the assimilated Spanish rabbis directly compares to the assimilated Tzeddukim during the Hanukkah Civil War wherein the Syrian Greeks attempted to cause Israel to forget the Oral Torah!
(Rabbi Akiva’s kabbalah of פרדס, the defining Oral Torah logic system which defines how the Talmud studies the T’NaCH as Common Law משנה תורה of Oral Torah scholarship - serves as proof that the Divine Presence Spirit Name lives in the hearts of all generations of the chosen Cohen People - the word אדוני does not enunciate. אדוני makes a clear הבדלה like as does the mitzva of Shabbat separates מלאכה from עבודה.)
The spiritual mission of the Chosen Cohen nation does not concern itself with fully understanding HaShem in the abstract, but with performing practical, actionable commandments (mitzvot). This resonates deeply with the Jewish mystical and Talmudic tradition, where the Divine presence, often most accessible through action rather than theory. The idea of standing at Sinai—where the people experienced a profound, transcendent revelation of HaShem’s will—suggests that the ultimate purpose of the Jewish people simply can not to grasp HaShem’s essence intellectually. We live in accordance with His Torah revelation will through the practice of mitzvot and halachot observance.
קריא שמע ערבית שהוא אמר בפלג המנחה
The B’HaG’s critique of the Rif focused on several aspects, most notably on certain legal rulings and interpretations that the B’HaG felt were either incomplete or insufficiently explained. His commentary was not just an expansion of the Rif’s rulings, but also a critical analysis, highlighting areas where the Rif did not provide full explanations or where he differed from earlier sources, such as the Talmud or Geonic traditions.
This vision of Jewish spirituality which seeks to integrates – body, mind, and soul offspring – into a unified whole, where the practical observance of Torah, not separated from the mystical and metaphysical realms. It highlights the unique role of the Jewish people in maintaining spiritual tahorah and distinction through our tohor middot development and maturity. This Torah wisdom aligns with both ancient mystical teachings and modern understandings of body and mind. This deeply profound perspective which strives to connect the microcosm of the individual to the macrocosm of the Jewish Cohen nation based upon the revelation of the Torah at Sinai.
Comparisons with Eastern Practices: Drawing parallels between Kabbalah and Eastern healing arts highlights universal truths, as opposed to the avoda zarah of some monotheistic Universal God. Just as acupuncture balances energy flow, Kabbalistic practices aim to activate spiritual reflex points. The Torah commandments vs meridian acupuncture points – a משל\נמשל idea. Both traditions recognize the importance of alignment and balance.
The Ramban criticized the B’HaG for relying on a more critical and theoretical approach to halacha that he felt was inappropriate. The Ramban argued that halachic decisions should be based on the practical needs of the Jewish community, not just theoretical analysis. The famous dispute between these two great Talmudic scholars marks a key moment in the intellectual history of Jewish law, they represent the most prominent legal authorities of the time, they engaged in a public and philosophical debate over the nature of halachic methodology.
to his tefillah of Minchah, which has no קריא שמע as revealed in the Siddur. (Tefillah קריא שמע דאורייתא while tefillah Shemone Esrei tefillah דרבנן, a huge מאי נפקא מינא tohor spirit middah which defines the k’vanna of רב חסד as does likewise תמיד מעשה בראשית.)
Manipulation of target organs and points along the meridian lines, they work together with meditation breathing. Reflexology targets one specific internal organ influenced on the sole of one foot as opposed to the opposite (Yin/Yang – think of the opposing poles in a battery)[Yin/Yang – the art of making logical דיוק inferences] target organ manipulated on the other foot.
The k’vanna רשות of תפילת ערבית, a person says this tefillah at
The first three blessings duplicate the ה’ אלהינו ה’ אחד
Just as in Eastern practices the flow of energy (Chi), vital to health, the flow of Torah light (Shefa) through the Sefirot, likewise essential to the spiritual health of the chosen Cohen people. The Sefirot correspond not only to metaphysical concepts but also to specific aspects of our emotional and physical well-being.
The k'vanna of the entire first Book of the Written Torah.
Kabbalah and Physiology: The intersection of Kabbalistic thought with modern physiology – completely fascinating. The battle between the Yetzir Ha’Ra and Yetzir Ha’Tov within our hearts & the souls of our children finds echoes in our physiological responses. A reminder that our spiritual and physical well-being totally interconnected.
These tohor living spirits live within our hearts, they give guidance and advice to counter the tumah Yazir Ha’Rah – the self centered evil eye, our Ego I oriented immature emotional brains. The emotional mind, our brain stem which sits as king upon the throne of our spinal column. The reflex arc of our nervous system connects with our 10 major internal organs & endocrine; hormones: the chemical messengers produced by various glands, such as Peptide (short chains of amino acids (insulin, growth hormone), water-soluble and bind to cell surface receptor which trigger intracellular activities. Steroid hormones – derived from cholesterol (e.g., cortisol, testosterone, estrogen), diffuses across cell membranes and influence gene expression. Amino acid-derived Hormones. Synthesized from single amino acids (e.g., thyroid hormones, catecholamines), water-soluble or lipophilic.
This Torah wisdom aligns with both ancient kabbalah teachings and modern understandings of the body and mind. This deeply profound perspective connects the microcosm of the individual to the macrocosm of the Jewish nation and the Torah Constitutional Republic which establishes the Talmud as the working model for lateral Common law judicial courtrooms across the oath sworn lands.
The k’vanna רשות of תפילת ערבית, the Torah scholar has k’vanna to attach his tefillah דרבנן ערבית to his קריא שמע המטה. The Shemone Esrei, so to speak, functions as a pronoun to the Noun קריא שמע; like as do the “pronouns” אל רחום וחנון וכו attached to the Nouns השם השם – the revelation of the 13 middot tohor spirits at Horev – 40 days after the sin of translating the Divine Name Spirt to the "word" אלהים\JeZeus or Allah or even YHVH; simply stated Man cannot translate Divine Presence Spirits into words which Human lips can frame and pronounce.
The connection to the Ten Sefirot משל—to the 10 attributes through which the Torah revelation interacts with the world—a central concept of Zohar Kabbalah. These attributes represent both the Torah revelation at Sinai and the human potential for spiritual growth in all generations the chosen Cohen people live on this Earth. In this light, the health of the body and soul, interpreted as an alignment of these mussar defined tohor middot & attributes revealed at Horev 40 days after the sin of the Golden Calf.
A judge who hears a case before his court having preconceived ideas of guilt & innocence - no different from a Judge who takes or accepts a bribe! Justice never came out of Goyim courtrooms, not in the days of Par’o and Moshe, nor throughout the 2000+ years of Jewish g’lut in Goyim lands!
The Talmud stands upon the kabbalah logic sh’itta of rabbi Akiva’s פרדס. Vs. Assimilated Tzeddukim statute law as codified in the Av tuma Greek/Roman egg-crate organized assimilated halachic codes: Yad ha-Hazaka, Tur, and Shulkan Aruch. Which base these Av tuma Halachic Order-organization upon the syllogism logic of ancient Greek philosophers Aristotle & Plato. Clearly no mussar k’vanna learns out of assimilated Greek logic. Tohor time oriented commandments, according to the B’HaG, can raise a מצוה דרבנן like Hanukkah unto a מצוה דאורייתא.
The Rif’s Halakhot were pragmatic, concise, and designed for practical use. In contrast, the B’HaG’s approach was more critical and analytic, which the Ramban felt was an unnecessary departure from the Rif’s more streamlined legal method. The Ramban’s Milchamot Hashem systematically defends the Rif’s legal methodology and the principles behind the Rif’s halakhic rulings. He emphasizes that the Rif was following established Talmudic principles, and his rulings were grounded in a careful reading of the Talmud and Geonic sources.
Rabbeinu Gershom’s takkanot became part of the evolving Talmudic common law. Rabbeinu Gershom and his students left a lasting impact on Talmudic common law, introducing moral and practical innovations that resonate even today.
The spirituality of the Chosen Cohen nation does not concern ourselves with making even the smallest effort to grasp the meaning of HaShem. We stood at Sinai and such ideas simply outside the bounds of our ability to understand. HaShem simply beyond our pay grade.
The connection to the 10 Sefirot—as the 10 attributes through which Zohar instruction interacts with the world—a central concept in Kabbalah. It stands upon the precedent of the edited organization of the 10 commandments at Sinai. These attributes represent both the Torah revelation and human potential for spiritual growth.
Spiritual Vitality and Generations: The continuity of Jewish spirituality across generations, utterly remarkable. Mighty empires have risen and now rot upon the dung heaps of history. Our Torah oath brit inheritance, passed down from the patriarchs. This vitality, a testament to the enduring power of Torah observance and ethical living.
His Yad Chazakah perverted Talmudic common law unto Greek/Roman Statute law which organizes laws into egg-crate categories based upon the customs practiced by Greek and Roman statute law. His halachot utterly divorce the Gemara common law commentary made on its Home Mishna.
The Sefirot correspond not only to metaphysical concepts, but also to specific aspects of our emotional and physical well-being. Meditation on the interplay between physical processes, emotional states, and spiritual development speaks to a holistic view of the human being.
Av מלך tohor time oriented commandments have the holiness to raise positive and negative commandments to Av מלך tohor time oriented commandments; the mitzva of Shabbat clearly proves this. But the holiness of Av מלך tohor time oriented commandments תמיד מעשה בראשית,,, like, for example the בנין אב the Ger Tzeddik,,, lives as a new Creation,,, so too rabbinic mitzvot and Talmudic halachot become commandments from the Written Torah through the holiness of the Oral Torah revelation at Horev, understood through the kabbalah of rabbi Akiva's פרדס understanding which defines the revelation of the Oral Torah at Horev, from which we learn Av מלך tohor time oriented commandments as the מלך which all ברכות oaths require.