Sunday, March 20, 2016

http://www.spiked-online.com/newsite/article/when-anti-zionism-slips-into-anti-semitism/18051#.Vu5qmUC2Bkg

Violence should be abhorred anywhere and especially at places of learning but the writer's claims that Palestinian societies should admit their antisemitism is a bit rich
I'm Jewish and I would support any anti-Israel movement as I see the actions of that countries government an absolute disgrace and embarrassment to Jews everywhere. The manner in which they treat Palestinians shames us as people and the Israeli army has a lot of blood on it's hands

Response by Moshe Kerr

Jews living outside of the Jewish State of Israel have the right of the law of return to make aliya and become citizens of the Jewish State     That said, a Jew who lives in a foreign country and has citizenship in that foreign country, this Jew has as much right to shape or determine Israeli policy as do the People of Nigeria have a determining say for the nation of France    Its really a confusion of non Jewish peoples living and having foreign citizenship to assume that they have a say in the foreign nation State of Israel    Opinions foreigners obviously can express, but the opinion of a foreigner upon the internal affairs of another country, zero merit or import

Sunday, August 12, 2007

The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Part I

ויקרא כ"ה:לז לח
The injunction involving property acquisition, adjoined unto not charging interest, have an equal applicability unto all the bnai brit peoples throughout the generations. Both require a time of redemption coupled with a developed fear of heaven. Redeeming one’s peoples or lands or both, requires a unique brit/partners relationship. The spirituality of cutting an oath/brit as contrasted by the popular belief systems common among the non-bnai brit civilizations merits a measured analysis. All generations of humanity explore and weigh belief in G-d(s). Limiting the brevity of this treatise, I bring only my methods and consequent conclusions seeking to contrast organized religion with cutting an Oath/brit. . Organized religions employ certain logical premises. It directs the passions of faith unto belief in a Greater Being. Belief systems tend to place both god(s) and their prophets upon pedestals of awe. Furthermore, belief systems usually establish unquestionable premises thereby designating a “believer in the faith”. A person who challenges or questions these established premises of faith, having embraced heresy faces Divine retribution and wrath.
By contrast, it seems to me, that one of the best sources, in the Talmudic Seas, for acquiring an in-depth understanding of the torah oath/brit - the ק"ש as found in our siddur-merits deep consideration.וגו דכתיב: בכל לבבך ובכל נפשך ובכל מאדך. The repetition of the word – בכל, implies plurality. The yetzer, for example, logical speculation suggests that it holds 26 middot, these middot serve as its primary building blocks, something like an alphabet functions in human languages. Based upon the revelation of middot at Sinai the yazir of man contains 13 middot t’horot and 13 middot t’maiot. Logically its also possible to deduce the spiritual purpose of our Soul(s), they serve as a unique container capable of receiving and containing the 13 middot Elokim. Our soul(s) includes not only the nefesh but further refinements and clarifications on the essential brit creates the Ruach, Neshamah, Chaya and Yichida. The oath serves as a sharp blade that cuts the orlah from our heart. By employing an oath a person can both dedicate and designate a soul to achieve, so to speak, a container capable of receiving and holding the Torah middot revelation of the Elokim. Consequently, according to how I learn, the bedrock of Torah spirituality directly depends upon emotional middot development, commonly referred to as דרך ארץ.
Religion might lead people on the 8th day following the birth of a male child to circumcise their children, but secular Jews also practice circumcision. Circumcision serves as a designated sign of faith for the generations; its expresses the Jewish desire toward accepting the Oath/brit first established by Avraham. Distinguishing between spiritual substance and ritual forms this treatise seeks to address. A person who purposely employs an oath/brit intending thereby to cut the soul(s) delves past religious forms and long standing ancient customs and instead seeks to satisfy a hunger toward understanding the Torah substance. This latter approach clearly requires primary textual investigation, Tanach, Talmud, Siddur, and Midrashim. Lastly, the plurality ofובכל מאדך , wealth either holds or repulses justice; justice and its opposite - tyranny - either builds or destroys a partnership with fear of heaven. Fear of Heaven requires more than simple rhetoric, buying into organized religion in no way transforms a person into emotionally mature person.
In galut, the fundamental and most terrible Torah curse, the bnai brit can still practice both דרך ארץ and the commandments. But the Elokim primarily judges His chosen peoples when we independently rule our own land. Justice which lacks enforcement power cannot prosper; when our peoples live under alien authority in strange lands, how can we achieve just ruler-ship? The Torah obligation to rule a land with justice does not apply to galut Jewry. When disputes occur, all parties to the dispute possess a certain foundation upon which they can make their stand. But this assumption applies when the ruling authorities show equal respect unto both citizens and aliens. Human history testifies that this utopian dream, while intellectually pleasing, lacks a foundation based upon historical reality.
The Torah obligates the father to educate his children. Our Sages of blessed memory ruled that the mother determines physical Jewish-ness. But Tamar and Ruth complicate this general rule. These two examples tell of a history of brit relationships in crisis. In both cases our fathers reached a crossroads and had to make a choice. Yechudah suffered public humiliation to acknowledge the brit alliance partnership. Boaz ruled that Moabite women could adjoin their souls unto the family of Israel, even though the descendants of Lot profaned their brit alliance with the house of Avraham. In the 1st case, Yechudah’s first born, like Sodom, abandoned the brit bnai Noach. The Torah assigns the term “wicked” unto any person(s) who openly abandon the brit bnai Noach, the essential brit of the Torah. In the latter case, Israel during the time of the judges sometimes behaved as a people who had no brit relationship – not between them-selves, and consequently not with the Elokim.

Thursday, August 9, 2007

The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Footnote VIIII

9) תוספתא פרק ד ב"מ

The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Footnote VIII

8) ת,ר כמה הוא שכרו? בין מרובה בין מועט דבר ר"מ ר' יהודה אומר אפי' לא טבל עמו אלא בציר ולא אכל עמו אלא גרוגרות אחת זהו שכרו. רבי שמעון בן יוחאי אומר נותן לו שכר משלם.

The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Footnote VII

7)עיין מ"ר שלח יז:ב

The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Footnote VI

6) A summation of the 5 books of Torah. The Talmud learns 7 books. אשברית בראשית. This brit examines the nefesh oath/brit that first Noach cut. A brit forges a partnership, and requires making a formal oath. Making a formal oath ideally requires an altar and sacrifices. Hence the oath qualifies as the fire of the brit. As a consequence that the generations of Adam profaned their oath – the floods destroyed the world.
שמות… whereas בראשית teaches the art of cutting an oath/brit by families, this book and the next two tackle the thorny issue: Do or do no the generations walk according unto their fathers? שמות applies the oath/brit of Avraham on a national level. The ruach of Avrahams oath/brit:. If you give unto my descendants this land – we shall rule it with justice.
The Egyptian bondage contrasts cruel slavery with the Torah revelation and the establishment of the Sanhedrin. In Egypt, humanity orbits around Pharaoh; שמות measures the mishkan and garments of the high Priest.
ויקרא… whereas שמות blends the Sanhedrin home government into the measurements of mishkan and high priest, this book considers sacred dedications and the distinction between substance and form. Shall Israel dedicate our neshamah to walk in דרך ארץ before the Elokim? Sacrifices serve as the agent of the person(s) making a formal dedication. Shall the agent have greater holiness than the person(s) who send their “angel”? Holiness requires a specific dedication, for a sacrifice lacking a dedication of neshamah functions only as a barbecue. Dedicating a neshama concerns the living much more than it does the dead.
ויקרא first discusses the different types of sacrifices. And then addresses the profound central point of respecting the dignity of ones neighbor like a person protects his/her own.
The plagues of tumah, meaning the failure to develop דרך ארץ, separates the dedication of the family of Aharon with Yom Hakippur and the death of Nadav and Avihu. These two sons, the next generation, died as great scholars. Never the less, their failure to sanctify דרך ארץ in their relations with Moshe and Aharon resulted in their offering avodah zarah before the Elokim, hence they died. Our Sages attach slander with the plagues of tumah.
במדבר Whereas ויקרא considers tohor and tumah, keeping the oath sworn unto Avraham as the essential foundation, this book weighs the oath of the land against the slander of the faithless spies. It defines thereby redemption. The Chiyah distinguishes between the oath/brit peoples and non oath/brit nations; it passes the .אש.בריתunto the next generation, and thereby unto all future generations.
Moshe sets the tribes into formation and order. With each tribe possessing both leader and banners. Within the hearts of the bnai brit peoples function the 26 essential elements which form the Yazzir Hatov and the Yazzir Harah; without middot and derech eretz, all external orders turn eventually into chaos.
דברים This book examines the Yechida the Torah brit of Moshe our Teacher as a way to inherit both Chiyyah and the oath/sworn lands. This last book establishes the constitutional principle of legislative review as the chief burden of oral Torah. That Chiyya obligates all generations to employ Oral Torah so as to interpret the intent of the Framer and to legislate Torah specific to the needs of each generation.
Our Teacher rules that daughters could inherit their fathers house, but must marry only within their tribe. Later generations interpreted that this ruling applied unto a specific generation. Mishne Torah teaches the humility and power of legislative review.

The Calculus of Interest-Free Loans and it’s Logical Derivatives or Consequences - Footnote V

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ותדע שכביכול הוא היה סובלן פי' עף יוסף: מפני שאין זה נראה כבוד אלקים שהרי הנישא גדול מהנושא