BUONGIORNO! (10 giugno 2021)

Buongiorno a tutti! Buon giovedì! Come state?

LASCIAMI LIBERAMENTE I TUOI COMMENTI, IO PUBBLICHERÒ E RISPONDERÒ NEL CORSO DELLA GIORNATA.

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  1. Shabbot observance as opposed by the Xtian and Muslim concept of “the day of rest”. This next YouTube clip a christian preacher talks about the shmita year. The contrast between how Goyim theologians preach their understanding of the shmita totally contrasts with the Torah concept of the holy land, as opposed to lands/countries other than the oath sworn lands.
    https://www.youtube.com/watch?v=-Rb9Jw-bFk8
    vs.
    https://www.youtube.com/watch?v=HoPWgYQNB1o
    The focus of Talmudic learning, making the דיוק/logical inference. The Torah commands not to work. The Gemara of Shabbot defines the forbidden aspect of the commandment not to work – as the 39 principle labors required to build the Mishkan/Tabernacle. But Shabbot begins and ends by making a הבדלה\a distinction between shabbot and chol. Therefore work has no less than two opposing aspects: forbidden labor and permitted, praise worthy labor!
    The praise worthy labor qualifies as the דיוק made upon the forbidden labor. Making shalom between family and close trusted friends – requires work, a lot of work. If a man does not go out of his way to validate and acknowledge his wife and family – not long before that man finds himself divorced. Shabbot separates and distinguishes the work required to make a living from the work required to keep & maintain a stable family and close friends relations. This face of doing “work” on shabbot, its what fundamentally separates Shabbot observance from Xtian sunday and Muslim friday. Come shabbot a man ceased to do פרנסה/livelihood work and dedicates making shalom work to maintain and repair family and close friends personal relations. This distinction between work and work, this הבדלה separates shabbot from chol, and makes shabbot a holy day.
    The Shmita Year begins on Rosh HaShana. The 6th middle blessing of the Shemone Esri contains the language: ותן ברכה\טל ומטר לברכה על פני האדמה ושבענו מטובה … religious Goyim refer to ארץ ישראל by the title: “Holy Land”. What makes this land “holy”? Rabbi Yechuda HaNasi addressed the subject of the Torah misspelling the word heart as found in the paragraphs of the mitzva of kre’a shma: בכל לבבך\כם. Rabbi Yechuda learned that a man has to serve HaShem with the 2 Yatzirot within his heart, the Yatzir HaTov and the Yatzir HaRah. Where did Rabbi Yechuda learn this chiddush from the Torah? The first word of the Torah בראשית\ב’ ראשית – Two Beginnings. In the womb of Rivka, Yitzak’s wife, the Torah tells that two nations struggled within her womb.
    The Torah stands upon good and evil, blessing and curse, redemption from g’lut and g’lut. The brit which Avram cut with HaShem between the pieces defines the brit of the Cohen nation. But the genesis of the Cohen nation starts with the life and death struggle between Cain and Abel. The Torah tells the story of the chosen Cohen nation, and it never deviates from this single narrative. HaShem redeemed Israel from Egyptian slavery and with the death of the first born on Pesach night, HaShem chose Israel as His first born Cohen people – the nation of Cohanim.
    The story of this nation of Cohanim, the narrative switches from blessing and curse; the Cohen nation maintaining the tohor status which avodat HaShem most essentially requires vs. the people embracing and assimilating to the cultures and customs of Goyim who never accepted the Torah revelation at Sinai. Within the hearts of the Cohen nation these two Yatzirot wrestle together, as did Yaacov wrestle the Angel of Esau. The Torah commands mussar, because mussar applies to each and every generation that lives and shall ever live on the planet earth. Mussar defines the term “prophet”; prophets command mussar. Mussar arouses awareness of the finger of HaShem within our lives, based upon the revelation of the Torah at Sinai wherein all of Israel experienced the revelation of awareness of HaShem in their lives at that specific moment in time.
    But what happens when through the “art of persuasion”, that Jews assimilate – every man woman and child – abandon tohora and embrace and accept the cultures and customs practiced by Goyim. Goyim who never accepted the Torah at Sinai. The anger of HaShem burns against Israel, and the total defeat in war up-roots the Jewish people from off our lands. Our surviving remnants languish in exile/g’lut in foreign lands, among alien peoples who practice cultures and customs completely separate and independent from the cultures and customs of the brit Cohen nation who “accepted” the Torah at Sinai, based upon the commitment to do avodat Hashem while breathing tohor spirits. (The Wilderness generation “accepted” the Torah at Sinai, but 10 times their faith flagged and they, like Par’o could not perceive the revelation of HaShem within their lives).
    What happens when, through the art of persuasion, that our the Yatzir HaRa prevails, and Israel abandons the tohor precondition of doing avodat HaShem? The last bastion of hope for the chosen Cohen seed of Avraham … the land itself cries out just has it did when Cain murdered Abel; HaShem remembers the brit sworn together with Yaacov, with Yitzak, on the merits of Avraham. The keeping of the Shmita recognizes the oath as holy wherein HaShem swore to give the land of cursed Canaan to the Cohen seed of Avraham. The prophets command a mussar which denounces Israel when we abandon the Cohen faith. The last bastion of hope for the Cohen seed of Avraham, who have broken faith and renounced the Cohen obligations, only the land crying out unto HaShem – causes HaShem to remember the Brit sworn to the Avot. The holiness of the land inspires HaShem to redeem his chosen Cohen nation from g’lut.
    Not the righteousness of Israel did the IDF prevail over the multiple Arab nations in all previous wars. Rather the wickedness of the Goyim, Arabs made open alliance with Hitler. During those desperate times Jews had almost totally abandoned the tohor faith. Even now very few Jews struggle to define from the Torah the Oral Torah 13 tohor middot. Herein defines the k’vanna of מברך השנים.

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