Daily dose of wisdom, Moed Katan 21: mastery over emotion

2 thoughts on “Daily dose of wisdom, Moed Katan 21: mastery over emotion”

1. Original research which views both T’NaCH and Talmud as common law codifications.

   Recall my absolute shock, during the opening days of formally learning Torah @ the Chabad Yeshiva in Har Nof Jerusalem. The Rosh Yeshiva, rabbi Kaplan, introduced the Mishna as a Common Law Case\Rule/ legal system. No rabbi before or sense ever made such a definitive understanding of the Mishna. Did this Common law legal system equally apply to the T’NaCH? My research argues most definitely YES.

   Since moving to Israel in 1991, have made efforts to do t’shuvah. T’shuvah shares no common ground with the Xtian Anathema known as repentence. T’shuvah addresses the plague of Jewish assimilation to foreign cultures and customs practiced by peoples and societies who never accepted the revelation of the Torah @ Sinai and Horev. Assimilation represents the bane of g’lut Jewry’s existence throughout our 2000+ years in accursed g’lut. Stateless Jewish refugee populations scattered in tiny enclave population centers, dispersed across the Middle Eastern Sephardi black communities, and Ashkenazic white European communities. All Jews throughout history have struggled with doing t’shuvah in the face of assimilation. The Book of Kings, for example, tells stories how kings introduced foreign worship\avodah zarah/ and incorporated these alien customs, manners, and ways into the cult of Jewish religious practices.

   Jewish assimilation defined: Jews who abandon our Cohen tohor service identities. And embrace the cultures and customs of alien peoples; comparable to the black folk, former slaves, who embrace the Xtian religion of their former slave owning masters. As an Israeli have made allot of racial humor which lampoons black assimilation to there white over-lords. Religious Jews in Israel refer to themselves as “Black”. My humor, which attempts to compare religious Haredi Jews to ‘niggers’; alas few of my peers make the jump whereby my humor mocks my own people.

   Most people who hear my racial jokes never make the משל\נמשל דיוקים. They take a טפש פשט, a literal understanding, of my racial slurs. They assume that racist jokes refer to black folk in America rather than — the exposed butt of Haredi Jews in Israel. Something like the missionizers in Tulsa Oklahoma, who did not know how to respond when their target Jew boy for conversion, (as they viewed me), informed them that i considered myself as an atheist praise G-d. Religion, whether practiced by Goyim or Jews, tends toward a balloon like over inflated view of its piety – surely religious piety, only praiseworthy, it never stinks…NOT.

   Religion, all religion, merits taking its “holiness & perfection” with a large amount of salt. Most religious Jews who crossed my path here in Israel, they remind me of a dog who continually chases after its tail; or a silly hamster who runs itself half to death on a treadmill. Most religious Yidden simply adore religious wrappings, as expressed by rhetoric and propaganda. Something like the Fascists of Nazi Germany who simply loved their pomp parades and night time rallies.

   “My Crowd”, they love the trappings of ribbons and bells, but never attempt to explore, much less so, understand the substance and purpose behind the ritual of their religious pageantry. The commentaries on the Halachic codifications, especially the Shulchan Aruch, serve as glaring examples of ghetto scholarship Jews chasing after their tails. Nothing more galled me in my youth than when I visited the homes of my black mamma maids and saw public displays of their Xtian religious relics. My black mamma maids lived on the other side of the segregated tracks! In the early 1960s Jim Crow laws still prevailed in Midland Texas. It equally infuriated me whenever my mother, when she would behave herself, based upon the presumption that her social status towered way above blacks — her social inferiors.

   From an early age, tended to associate religion and racism as two peas in the same pod. Have never felt comfortable, or at ease when around religion. When ever Religious Mass movements come together – Power rather than morality defines their purpose. Religious power, compares to Socrates forced to drink a cup of poison hemlock. Sooner trust that a snake would not bite me if i stepped on it, than trust the power of religion not to convert me unto arrogant behavior. Very much feel at home with secular society. Herein explains the burr under my saddle in matters of doing t’shuvah!

   How does a Yid divorce T’NaCH and Talmud from Frumkeit? The Haredi Yidden behave much like and similar to how my mother looked down her nose toward blacks; how Neturei Karta detests and despises the secular Jewish State. This ‘holier than thou, Torah true Judaism’, it assumes that only these guardians of the Torah, they – and only they – possess a lock and key over their Torah monopoly! Secular society, poor nebekals – “broken children”! [Hebrew employs such quaint terms for social contempt. Nebek, pathetic social inferiors who merit nothing but extreme pity; תינוק שנשבר: (literally: a Jewish child captured and raised by Goyim)]. Such derisive terms, Haredi Yidden repeatedly and all to often express their disdain over secular Jewry – their social inferiors.

   As if the children of Haredi Yidden families, don’t struggle with assimilation, just as much or more, than do secular Yidden families! Religion spews a “Holier than thou” poison; an arrogant social superiority complex. Expressed through the different kippa head coverings. G-d forbid that a person who dons a Kippah sruga, (knitted kippa), should ever disgrace himself, even on Purim, by wearing a black haredi kippa!

   Immediately noticed, from day one in Yeshiva, that commentaries written by Reshonim scholars, on the Talmud and T’NaCH, that they fail to lampoon and criticize their crowd of religious g’lut Jewry. Religious Jewry their shit doesn’t also stink? Disputes defines virtually every rabbinic commentary ever written. Yet, despite these bitter disputes, Reshon authorities, especially after the Rambam Civil War, fail to effectively criticize Jewish religious practices as just plain wrong; the failure of rabbinic g’lut Judaism to inspire our People to rebuild Jewish Home Rule in the oath sworn lands! Only the false messiah Sabbatai Zevi inspired my crowd to leave the oppression of g’lut, and aspire to rule the oath sworn lands!

   This fundamental and basic flaw to challenge and criticize the flawed scholarship made by Reshon authorities; specifically the failure of their religious commentaries to arouse the spirit within the hearts of our children to make Aliyah to the oath sworn lands; the barren pilpulism and its inherently flawed ideas touching “scholarship” and education; the tendency to make rabbinic authorities into cults of personalities, like as did chassidus in Easter Europe. These basic mistakes, they aroused within me the willingness to reject and invalidate the authority of the Reshonim commentaries made on the T’NaCH and Talmud. What happened to the priority of prophetic Mussar during the Middle Ages? The ‘Golden Age’ of Spain, had it not witnessed a total rabbinic assimilation to the rediscovered ancient Greek philosophers!

   The silence, the total lack of denunciation over the betrayal by rabbinic authorities, their public assimilation to despised ancient Greek cultures and customs … forced me to ask: what Jews light the lights of Chanukah … only for the ritual lights themselves?! Slowly dawned the realization, that something stinks in the state of Denmark. Once openly critical of Reshonim scholarship, that got me into immediate trouble in Yeshiva, I started mocking “black” Haredi Jews by lampooning the niggers of America! It never ceases to amaze me that religious Yidden, they fail to hop that my racial jokes mock religious Haredi Jews, and not the black people of American society!

   Haredi Yidden just could not get past the racial ribbons and bells to grasp that my satire, it denounces the Haredi religions of rabbinic assimilation. Placed my bulls eye mark on the Rambam’s aristotelian logic. Based upon rabbi Waldman’s observations. He praised that style of logic as what distinguishes the Rambam halachic code, from that of the Tur Shulchan Aruch. But Karo’s The Cesef Mishna commentary on the Yad Hachzakah, and commentaries made upon that famous code, they all fail to explain the relationship of halachic precedents, and how they understand the language of the Case\Rule Mishna!

   They all fail to address the prophetic mussar Aggadic relationship, as the breath of רוח הקודש, ie tohor middot, which quickens the k’vanna of halachic ritual observance! Translating abstract ideas into Mishnaic Hebrew fails to understand that translations cannot and do not define the terms which they translate. Something like the word ברית, never once employed anywhere within the Book of the Koran! Covenant – totally fails to define the oath alliance obligations of the word ברית.

   Neither the Koran nor new testament ever once bring the Name revealed @ the first commandment of Sinai. Learning to do and keep commandments לשמה, defines all Torah scholarship! The 13 tohor middot, they function as “pronouns” of the רוח הקודש – Name. The revelation of the Name, does not exist as a word; the sin of the golden calf – Aaron translated the Name unto אלהים, a word.

   Impossible to ‘cut a brit’ without swearing a Torah oath “blowing” the spirit of the Name; as learned from the mitzva of blowing of the Shofar. Miztzvot learn from other mitzvot — like metal sharpens metal. Making affixed connections between mitzvot “precedents”, defines all T’NaCH and Talmudic scholarship. This rule stands totally different and apart from the Reshon priority simplification, that focuses upon the determination of p’shat. Grew to hate the question: ‘What’s the p’shat?’, repeatedly asked by my rabbinic peers.

   Assimilation — the first face of avodah zarah. A direct violation of the 2nd Commandment of Sinai. Two key figures define this avodah zarah. They combine with the Black Death pandemic of the 14th Century: (1) King Shlomo’s construction of the 1st Temple; (2) The Rambam’s halachic perversion of Rabbi Akiva’s פרדס explanation of the revelation of the Oral Torah logic @ Horev. This line of research delves into a highly complex and difficult realms of scholarship. For example, never in 2000+ years has any Xtian “scholar” realized that the Hebrew T’NaCH functions as the first common law codification. The assimilated Reshonim scholarship likewise crashed the ships of all their religious commentaries – on this reef of T’NaCH common law. Never did any rabbinic lecture address the perils of Jewish assimilation within the walls of the Yeshivas which I attended!

   As a T’NaCH\Talmud researcher, seek to view this Classic Masoret viewed from a completely different perspective than that taken by the “assimilated” Reshonim scholars. Have presented arguments which denounce both king Shlomo’s decision to build the Temple and the Rambam’s halachic codification, as both the definition of ruinous assimilation, and the expression of absolute disaster for all generations of Jewry that came thereafter – worse than even the black death itself.

   My sh’itta of learning offers a new interpretation upon the classic Hebrew concept known as ירידות הדורות. This alien assimilationist theological idea, it promotes an utterly absurd idea that later generations lack the mental capabilities possessed by earlier generations. This rabbinic dogmatism has plagued my people for a very long time. How to refute and negate this long standing dogma held near and dear among my rabbinic peers? To accomplish this, first requires a back handed validation of its absolute narishkeit.

   Decisions taken by a great leader, they produce, so to speak, a domino effect. Once Shlomo built the Temple, no one thereafter ever challenged that decision as invalid. None of the kings who came after Shlomo, nor the prophets, ever openly mocked or challenged the decision taken by Shlomo to built his grand Temple. The construction of the Temple, it supplanted the Order of priority — to establish a Federal Sanhedrin common law court system. Shlomo’s narishkeit ‘replacement theology’, it switched thereafter the ‘Golden Ideal’ goal posts. All kings thereafter viewed the grand images of the Temple as the golden ideal. While, צדק צדק תדוף became relegated to just a back water eddy. Reshonim chased the ghost of messiah with the declaration that the Moshiach would build the 3rd Temple!

   But what if king Shlomo ignored the council of the prophet NaTan, like as did his son – who at Sh’Cem rejected the advise counseled by the elders, who served his father, king Sh’lomo? Because no Jewish authority ever risked to reject the decision taken by king Shlomo, this resulted in all later generations lacking the t’shuvah mental ability\ירידת הדורות/ to return\t’shuvah/ our nation back unto its original destiny path walk! Israel came out of the bondage of Egypt, to rule the oath sworn lands with justice. HaShem did not redeem Israel from oppressive slavery, just for our People to bankrupt our treasury and build ornate and spectacular Temples, like so defines European medieval cultures and customs – Dark Ages. To love HaShem with all our strength, commanded through the kre’a shma, actively entails making wise investments of our limited treasure resources in our family and neighbors success.

   The same equally holds true with how the Rambam halachic code redefined the concept of halachah. All generations thereafter, they lacked the spiritual stones to do t’shuvah. Following the burning of the Talmud in Paris, rabbinic Judaism never challenged the flawed premise of learning, which the Rambam code had established. No generation thereafter ever attempted to correct the gross error in judgment made by the Rambam. The Rambam code quickly overshadowed the B’hag, Rif, and Rosh, codes which compared halachic precedents to a defined Case\Rule Mishna. Prophetic mussar, it too became just a back water eddy. Aggaditah turned itself, so to speak, into a ‘black slave’; just a poor nigga pariah ‘boy’! It became fit for only quaint woman’s learning; T’NaCH transmuted, much like the Xtian leavened wafer and a cup of wine ritual, into a glorified history book! Herein encapsulates my back handed validation of ירידות הדורות.

   Rabbis in Yeshiva quite often skipped over the Aggadic portions within the Talmud, rabbinic instruction make it their focus priority to emphasize the Rambam perversion of Talmudic halachah! These Rosh Yeshiva rabbis, they themselves do not grasp that the Sha’s Bavli has a warp\weft Halachah/Aggaditah Loom-like fabric faith. Yeshiva students became oblivious to the spirit of prophetic mussar – how it breathes life – unto the halachic forms of ritual observances. These new generations of students they have eyes only focused upon the halachic ritual whistles and bells. What mussar rebuke lays beneath the surface of the shiny ritualized halachic tinsel, does not concern, nor interest them in the least. Study of the k’vanna of T’NaCH common law compares to the Yeshiva education on the k’vanna of the Siddur. The Baali T’shuvah Yeshivot in Jerusalem, at the height of the t’shuvah fad, they cranked out massed produced Frumkeit Yidden; all uniformly dressed up in their holier than thou religious uniforms and black hats.

   None of these new religious t’shuvah converts, understood the need to restore the Written Torah as the Constitution of the Republic of States within Israel. None of the rabbinic instructors understood the pressing priority need to reestablish the Federal Great and Small Sanhedrins (6 Cities of Refuge), and restore the authority of the Sanhedrin Federal Courts to conduct ‘legislative review’ of all laws passed by the Knesset. Just as living Man has both flesh and spirit so too law requires both substance and form. Prophetic Mussar defines the spirit of all Torah external klippot laws. Instead, rabbis harp the preach that Jews in Israel live in g’lut because the Moshiach has yet to build the 3rd Temple!

   Frumkeit does not, in point of fact – prosper, when sex trade markets and white slave prostitution rings thrive in Tel Aviv. To cause the Jewish state to stand fully Independent requires forcing Capital Crimes criminals guilty of sexual hedonism and\or mafia economic debauchery domination of markets, which often results in murder, to not only stand trial – but to impose either g’lut or one of the four death sentences upon them. Plastic police should not focus their energies upon imposing fines through traffic tickets. Only court judges, not plastic police, have the authority to punish transgressions through fines.

   T’shuvah requires that the Jewish State rejects the Western prison system. Justice cannot and does not compensate for damages, by housing criminals within expensive prisons for extended periods of time. Justice rejects the huge expenses associated with Appellate courts, made famous in the broken American legal system, together with its exorbitantly expensive prison bureaucracies. Better to restrict justice to local conditions, and impose public humiliation and court ordered whipping posts, to punish criminal behavior. Justice rejects the public incarceration of criminals with other criminals – for extended periods of time. Permitting these people the לוקסוס\luxury/ to better learn the secrets of their tumah enterprises.

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2. The Next פרק of the Book of ויקרא, it contains 6 סוגיות. The first סוגיא, א:יד – יז, ב: א – ג, ב: ד, ב: ה,ו. ב: ז- יג, ב: יד -טז. The Torah learns by means of משנה תורה precedents. Thereafter, Books of the later Prophets too serve as precedents whereby a scholar learns the mussar commandments of the Torah. This sh’itta (method) of learning the Written Torah as the first Common Law codification, this most essential precedent of how to correctly learn the Torah, it proves conclusively that the NaCH Order\Codification likewise organized as through the sh’itta of common law. Hence the Talmud learns likewise through this common law sh’itta.

   The attempts made by Reshonim scholarship to learn the Written Torah down to its simple פשט, which some understood as grammar, contrasts with Rashi’s unique sh’itta of learning פשט. He affixed Midrash and Aggaditah to a specific verse. Rashi’s exceptionally terse language did not explain the logic by which he accomplished his utterly amazing commentary upon the Chumash. Oral Torah logic, classically taught one on one with a Rabbi to a pupil. Alas even before the Rambam Civil War, many if not most rabbinic authorities had lost the skill\wisdom of the פרדס Oral Torah logic. Hundreds of super commentaries written on the Rashi Chumash commentary. Personally have not seen a single post Rashi commentary which understood the פרדס system of logic.

   This absolute disaster serves as proof of the brutal realities of g’lut. The harsh environmental conditions which threatened the very continued existence and survival of g’lut Jewry. Scattered by the Romans, following the 3 Wars which resulted in our total defeat. Jews, thrown into g’lut, defeated, decimated survivors of those brutal revolts; sold as slaves, forced to live in hostile societies who hated and detested the ‘cursed wandering Jews’. ‘Condemned by God to forever wander the earth’, as despised and detested refugees – who have no rights.

   The vast majority of the Jewish people under these conditions assimilated, embraced, and copied the cultures and customs of the societies wherein they struggled to survive and continue to exist. The same realities equally affected Sephardi and Ashkenazi g’lut Jewry. The halachic codes made by the B’hag, Rif, and Rosh they sharply contrast against the later works produced by assimilated scholars like the Rambam, the Tur, the Shulchan Aruch, and the ghetto Polish commentaries made upon that latter worthless code of statute law.

   The day and night difference between Rashi’s commentary and the later super commentaries upon Rashi … they closely compare to post Rambam Civil War Talmudic scholarship which clearly had no knowledge of the פרדס Oral Torah logic format — designed to employ this unique sh’itta of logic to interpret the Written Torah mussar commandments. The rabbinic authorities after the Rambam, they compare to herds of buffalo who run off the edge of a cliff, chased by leaves blowing into the wind.

   Post Shoah, many Israelis utterly despised the Shoah survivors. Israeli society viewed their willingness to simply walk passively to their deaths as an absolute disgrace which revealed their despicable cowardness. Following the Eichmann Trial, Israelis embraced a different point of view. We had a better grasp of the horrors of the Nazi war crimes. We thereafter better understood and recognized the horrid plight of European Jewry.

   Sephardi rabbinic authorities in mass, they volunteered to kiss the butt of ancient Greek philosophers. This decision compares to the plight of Shoah survivors. It therefore requires that later generations strive to appreciate and understand the harsh physical environment which directly challenged our Jewish survival as a people.

   The facts testify to their defense: Jewish communities they did survived, despite taxation without representation, arbitrary expulsions, absolute poverty and destitute misery, constant slanders, degradations and humiliations. Consequently rabbinic Judaism merits more than simple pity. Rabbinic Judaism, church Priests and Pastors, they often persecuted those Rabbinic authorities first, and only thereafter butchered & slaughtered the hapless Jewish common man. The Shach (1622-1663), a Polish lord murdered him as a sacrifice.

   Jews, my Yeshiva peers, who study the Shulchan Aruch, virtually all view the commentaries made by the Shach and his son in law the TaZ, as absolutely essential to understand that statute law codification. Rav Nemuraskii chose to reveal the פרדס logic system only to myself. My peers who did not learn this definitive sh’itta of Rabbi Akiva, they do not merit contempt for their ignorance.

   Post Shoah Israel, perhaps we compare to a turtle that slowly emerges from within its protective shell. 2000+ years of g’lut, even after the attainment of National Independence as a People, only slowly do the differences emerge which distinguish a free independent nation from despised refugee populations who endured harsh environments in g’lut societies. All of whom, with the big exception of the United States, have generally abhorred and detested the existence of Jewish refugees within their borders. Some South American governments, of the Catholic new world, immediately after WWII, with the blessings of Poop Pius XII, openly embraced and concealed Nazi War criminals.

   With this preamble introduction completed,,, let’s learn. A slightly distant precedent דברים יז: ח – יג. The mussar instruction of the משנה תורה contrasts with the non-commandment Oleh bird offering. The משנה תורה obligates our bnai brit allied People to present our disputes before lateral common law courts. A precise exact precedent, כד: א-ד. The mussar instruction here compares the Cohen bnai brit alliance among our people to a divorced and remarried woman. That woman’s first husband, should not despise and detest his ex-wife. In like manner, Jews who have a dispute with other Jews, we need to respect our alliance together as a People.
   Consider ישעיה ג: טז – יז as a precedent which supports the k’vanna of this mussar.

   The משנה תורה now weighs the mussar k’vanna toward a meal offering dedication. A slightly removed precedent, דברים ה: יב – טו. The instruction compares the brit relationship with our people to honoring and respecting shabbot from chol. The brit relationship sets our people apart from all other Goyim on the Planet Earth, just as shabbot stands separated from the days of chol. Another slightly removed precedent: ח: יט – כ. The mussar here stands on the יסוד of the disgraceful behavior of the brothers of Yosef. If we despise and hate our people, how can we honor our oath brit relationship with HaShem?

   A exact precise precedent: טו: ז – יא. Here the Torah compares giving a loan, when requested by the poor among our people,,, even if the shmitta year approaches. Respecting the dignity of even the poor among our people, it measures and defines the precondition of loving HaShem with all our wealth; as expressed through the language of the kre’a shma. A precedent which supports this mussar, ישעיה א:א-ט.

   Shall learn the next three סוגיות as one intact סוגיא: ב: ד – יג. A distant not precise precedent, דברים ב: ח – ל. This mussar precedent compares the negative commandment, not to make war upon Moav, despite the decree which bans all Moav males from becoming Jewish. Irregardless, the Avraham/Lot family relationship merits respect. This mussar makes reference to the Wilderness generation. Learned in context, that cursed generation clearly they would not and did not respect the oath brit alliance cut among and between the nation of Israel @ Sinai and Horev.

   The king of Sichon, he informed Avraham of the capture of Lot. None the less, this does not compare to the alliance which Avraham and Lot swore to one another. The language: HaShem hardened his spirit and heart against Israel, it compares to a similar language touching Par’o in Egypt in the days of Moshe.

   A much closer, but still slightly removed precedent: ה: א – י. The Oral Torah brit explanation of the revelation of Horev’s interpretation of the Sinai experience. Only Israel accepted this revelation, which resembles a 10 commandment statute law! To discern between Common vs. Statute law — it compares to differentiate respect for our bnai brit people from all other Goyim; both this and that live as human beings. Our assimilated failure, to differentiate between our shared oath alliance cut between ourselves, from alien Goyim who have no such oath alliance – effectively guarantees bringing Torah curses upon our heads, and upon the heads of our children and their children etc.

   Contrast a distant precedent: ו: כ – כה. On Pesach night the question asked by the wise child, together with its תשובה. All generations of Israel came out of Egypt. Hence our people strongly advised to always separate the k’vanna of our behavior toward our own people, as contrasted by non bnai brit Goyim – family first.

   Another slightly distant precedent: דברים טו:יב – כג. Sending away the Eved Iveri, respecting his dignity and giving him the means to start his life over again. The bnai brit folk have an obligation to for-ever remember our deliverance from Egyptian slavery. An exact and precise precedent: כד: יז – כה: יט The positive commandment to guard the dignity of the poor and weak among our people. Court room righteous justice, when our people dispute among ourselves – this compares to respecting the dignity of the fatherless and widow. The יסוד of respect, equally applies also even to all domestic animals under our command.

   In like and equal measure the positive commandment of Yevbum. Protecting and respecting the dignity of our people, the positive commandment to protect ‘their’ backs. This positive commandment equally expressed through our business practices among and between our bnai brit people. A popular opinion, that we Jews have lost the ‘fear of heaven’ to do the mitzva of Yevbum. If so then we have equally lost the ‘fear of heaven’ to practice honest and straight business dealings with our people.

   Absolutely no difference between the positive commandments of Yevbum and honesty in business. Both require ‘fear of heaven’. The master of a good name, builds a reputation – shared among his neighbors, that that righteous man guards the backs of his bnai brit people. He gives them heart, during hard times when they endure anguish and distress. Unlike the ”’friends”’ of Job. A precedent learned from ישעיה ט:יג – י:לב, the prophet gives a exceedingly bitter and very harsh g’lut mussar.

   The closing סוגיא of ויקרא פרק ב: By now משנה תורה common law, obvious to all, the sharp day and night difference between this type of legal system from that of Statute law, as expressed in the tumah codes of the Rambam, Tur, and Karo codes. The Book of ויקרא opens with the kleppot shells of religious korbanot ritualism. This 3rd Book of the Torah absolutely requires the משנה תורה to understand the k’vanna of these positive time oriented commandments. Worlds separate the substance of tefillah, from the forms of the written Siddur.

   The substance of government, the current leaders calling the shots. The forms of government, the halls of Congress or the Knesset building. The sharp contrast between the substance vs. the forms of Government. The Prime Minister together with his Cabinet, who devises and determines State strategic and tactical policies. Far removed and different from the buildings wherein these leaders conduct the business of State. In like manner the k’vanna which requires that the Moshiach builds the Beit Hamikdash.

   A slightly distant precedent: דברים יב: כט – יג:א. The P’sach killing of the first born contrasts with assimilation which arouses the desires to pursue the customs manners practices and ways of Goyim societies who never accepted the revelation of the Torah @ Sinai & Horev. Another slightly removed precedent: כג:כב – כד. The forms of korbanot intrinsically depend upon the k’vanna of the oaths and vows sworn by the person who dedicates a korban, holy to HaShem. This closing סוגיא has no precise משנה תורה precedent. But ישעיה כז:יב – כח:ד functions as an exact precedent. Here the mussar differentiates between the gaulah of Yechudah, from the klippah g’lut of Ephraim. Woe to the statute halachah fools, who confuse the forms of halachic ritualism. With the substance of k’vanna, required by all positive time oriented commandments – dedicated as a korban – holy to HaShem. HaShem commands the substance of k’vanna of positive time oriented commandments … not the forms of halachic ritualism and worship.

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