Only the Bible?

Have you ever wondered just how big the Bible would be if books had been added with time?  The Samaritans only have 5 books- the books of Moses.  The Jewish Tradition has 24 books of canon, plus the Talmud which focuses on helping best understand the canon.  The Greek Orthodox Bible has 79 books, the Catholic Bible 73, and the Protestant 66.

I think as we keep moving forward in time, determining what should and shouldn’t be added to scripture becomes a problem.  The Samaritans play things safe by maintaining only the first 5 books of the Bible, and keeping up with their oral tradition on how to interpret the scripture.  If you’re up for an interesting “commentary” (I’m really not sure I can call it a commentary, not in the traditional sense at least) on the Samaritan Bible, I recommend Memar Marqah by John MacDonald, with the caveat that it’s not regarded as the best translation it could be.  It’s understandable that they wouldn’t either, after all their tradition holds that the schism occurred as early as Eli (the very one that took in Samuel), so their shared history really seems to end somewhere in Judges.  Traditional Judaism wouldn’t include the New Testament because they do not regard Jesus Christ as the Messiah, but it’s a pretty good bet that when they have someone who is recognizable as a Messiah they would add books about him into their canon.  It may even be reasonable to say that if God were to send another major prophet in accordance with Deuteronomy 18 prophet, they might add their story as well.

But what about us?  Why do we consider canon closed, and won’t be open ever again?  The Bible never says Canon is closed, that’s an opinion people have come to.  That isn’t to say that it’s necessarily wrong, but it’s important to realize that as it stands, we do not have a verified prophet which has said “God says the canon is closed”.  One, as many who believe in cessation do, could point to 1 Corinthians 13:10:

“But when that which is perfect is come, then that which is in part shall be done away”

However, “perfect” has never been defined.  Protestants have simply assumed that “perfect” means “The Bible”.  By the time that Paul had written to the Corinthians, there was already at least one written account of Christ’s story: Matthew.  That is, Matthew is regarded as being written in 41 AD by Eusebius (whom lived during the 3rd century), while the first Epistle to Corinth was written in 57 AD. 

Even if we were to take into account that the gospels may not have been written until after 57 AD, it would be wrong for us to assume that “perfect” refers to a Bible, as that would mean that the early church wasn’t doing their due diligence to write down the account of Christ’s life for future generations.  57 AD would be a full 24 years from the latest date we have of Christ’s crucifixion.  You might find that some people use Jame 1:25 to affirm that the this Corinthians verse means “The Word”, or “Bible”, but James was written by James not Paul, and although we could say that the two were teaching the same thing it would be inaccurate to assign exact meaning between the two.  “Perfect” in Corinthians could easily mean the second coming.  Perfect could mean “understanding” which can fail with time (just look at the Old Testament, God had to send several Prophets because people kept falling away from the last prophet’s instructions).  It is my stance that this verse simply cannot be used to justify that canon is closed.

The second verse often quoted is one that if it applies to the Bible, then every Protestant would be condemned to hell.  

Revelation 22:18-19

‘For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.’

I am, personally, of the firm belief that this verse only relates to Revelation.  Why?  Because the Bible hadn’t been put together yet.  It wasn’t until after this book is written (said to have been 95 AD) that we see the first collection of a New Testament written- and by a heretic no less.  His list comes from around 140 AD, and ends up being the catalyst for discussion on what should and shouldn’t be considered canon.  For the next couple hundred years the discussion continued until about 397.  In 350 Cyril of Jerusalem created his own list of 60 books, omitting the Book of Revelation. It is believed that the Council of Laodicea approved Cyril of Jerusalem’s list in 363, but it has been highly disputed.  At the Council of Hippo (393) and Carthage (397) the 26 books of the New Testament were affirmed, and Revelation was added. This is about 200 years removed from the writing of Revelation. The list of canonical Old Testament books, however, is a bit more difficult to contain within a paragraph, so here’s a chart:

For reference, Melito’s Canon was recorded by Eusebius in the early 4th century, but Melito himself died in 180, meaning that if Eusebius copied his canon it would be from the second century.

Moving on, let’s say that John was given the revelation that this book would be part of a larger text, just for argument’s sake.  Then in truth, all Protestants which do not regard the original 73 books of the Bible confirmed by the Council of Laodicea, or even perhaps we should refer to the Muratorian Fragment as the earliest canon (said to have been written originally circa 170AD).  These are much closer dates than the current Protestant list which was created redone by Martin Luther in the 1500s.  In truth, what is and isn’t scripture is not universal.  It would be arrogant for anyone to claim that they know for a fact what should and shouldn’t be canon (either NT or OT) without God specifically coming to us and saying “Axe that, include this, that one is okay to read, but it’s not really scripture, etc”.  All we really have, is guesswork- good guesswork, but guesswork none-the-less.

Where I do not believe that these two verses support Solo Scriptura, I do believe that the best argument in favor of Solo Scriptura (Scripture Alone) is that it is safe.  It becomes very obvious that when we see people try to add to the scripture, it becomes very simple to add heresy to it.  Although I do not believe God condemns anyone which lives by Solo Scriptura, I am in the Sola Scriptura camp.  There is a difference, Sola Scriptura lets you check everything against scripture, whereas Solo Scriptura tells you that the only thing you need is the Bible.

To me, Solo Scriptura encourages the dangerous line of thought that sign gifts have ceased altogether.  Not because I want to believe sign gifts continue, but rather that by saying such we may miss something vital God is telling us.  Israel has provided us an example of just how easy is to fall away from God, and how simple it is to not recognize God’s Prophets.  By completely shutting out the idea that sign gifts will never come into the world again, we are setting ourselves up for failure.  But to take a healthy approach to the topic, and run what you find against Scripture (Sola Scriptura) or Scriptural Tradition (that is, the Bible outlines ways we can verify when we are still not sure – such as asking for a Fleece) seems the more responsible way forward.

With all of that said, should the Bible be larger? Should we have continued adding books over time? I think the early church had it right to consider the canon closed by the time they started ruling on which books should and shouldn’t be included. Though, I have to question whether or not Luther was right to get rid of some of the books he did. I think my next blog will be to look over whether or not books he axed should be considered worthwhile reading.

Published by alethealeland

Author of "A Wicked & Adulterous Generation"

One thought on “Only the Bible?

  1. The 10th sugia of our Av Mishna בבא קמא, from :ו to .ז. Justice seeks to “heal” damages suffered and inflicted. As such it learns from the ratio that exists between tefilla blessings and meditation, two similar wisdoms – both of which dedicate middot. The former stands before a Safer Torah and dedicates unto HaShem to self actualize defined tohor middot. Whereas the latter look for signs affixed to specific organs of the body, something similar to the תרי”ג commandments which also function as signs. To interpret a blessing and to likewise understand signs of illness, both qualify as a skill/wisdom – a snake placed upon a pole by which Israel casts their hopes in order to become cured from a life threatening disease.
    לשלם תשלומי נזק: ת”ר (שמות כב) מיטב שדהו ומיטב כרמו – ישלם. מיטב שגהו של ניזק, ומיטב כרמו של ניזק. דברי רבי ישמעאל. ר’ עקיבא אומר לא בא הכתוב אלא לגבות לנזקין מן עעידית. וק”ו להקדש. פרק ששי בבא קמא: כיצד משלמת מה שהזיקה? שמין בית סאה באותה שדה, כמה היתה יפה, וכמה היא יפה. ר’ שמעון אומר אלכה פירות גמורים משלמת – פירות גמירים. אם סאה – סאה. אם סאתים – סאתים. פרק חמישי גיטין. הניזקין: שמין להן בעידית. ובעל חוב בבינונית. וכתובת אשה בזיבורית.
    This case weighs the situation where the best property of the victim equals to the worst property of the damager. If the damages, the sages measure from the best property of the damager, surely the victim profits. Therefore it seems to me that R. Akiva refers to the case of intentional damages whereas R. Ishmael refers to the case of accidental damages. The Torah imposes a fine for intentional damages.

    ראה בענינו, וריבה ריבנו, וגאלנו מהרה למען שמך, כי גואל חזק אתה: ברוך אתה ה’, גואל ישראל.

    The opening Book of דברים discerns between wisdom and wisdom – blessing or curse. In both cases of the revelation of the Torah at Sinai and the vision of the Divine Chariot, these defining revelations both learn from the comparison the Torah makes between the story of Lot and Sodom vs. Avraham and Avi-Melech. The former sought the wisdom of acquiring wealth whereas the latter pursued fear of heaven (meaning master of a good name) and righteousness. The daughters of Lot instigated through deception ערוה with their father. Avraham the prophet prayed for healing of the house of Avi-Melech and Sarah conceived children.

    The prophet ישעיהו and all other prophets taught a strong mussar of rebellion and g’lut. Israel followed after the ways established by king Shlomo, they like Lot pursued after riches and wealth and grew to despise the merits of righteous justice and the obligation to rule the oath sworn lands based upon upholding this most essential precondition to the oath sworn brit of נעשה ונשמע. Both Sinai and the vision of Chariot mysticism share the identical common denominator – Israel greatly feared the approach of death – manifest through the revelation of HaShem or the approaching armies of Asshur and Bavel. Both this and that convey the dread and horror of approaching death.

    The thesis statement of דברים, the commandment to establish lateral common law Courts as expressed through the Sanhedrin which Yetro advised prior to the revelation of the Torah at Sinai. This exceptionally strong mussar plunges straight through the heart of all the Books of the T’NaCH. All the kings of Yechuda and Israel failed to prioritize the establishment of common law courts of law. The kings of Yechuda did establish courts under the authority of the king, and those courts did rule over judicial disputes with righteousness.

    Nonetheless, the post g’lut scholarship codified in the Mishna and Gemara defines lateral justice and Common Law courts that the Books of the NaCH totally fails to amplify. Something like the lights of Hanukkah, most Yidden light lights but fail to dedicate their total commitment to interpret the Written Torah strictly and only by means of the Oral Torah logic system communicated through revelation unto the prophet Moshe at Horev 40 days after the golden calf on Yom Kippor.
    בשעמדה מלכות יון הרשעה על עמך ישראל, להשכיחם תורתך, ולהעבירם מחקי רצונך וכו’.
    Which Torah did the Greeks seek to cause Israel to forget and abandon? Not the Written Torah, but rather the Oral Torah sh’itta of logic. This logic makes measured comparisons. For example: The two goats – dedicated on Yom Kippor – they also judge between wisdom and wisdom; the wisdom of fear of heaven vs. the wisdom of acquiring great wealth. The vision of Will, expressed by all Yidden, in each and every generation: choose – to which does your heart aspire? Herein defines the k’vanna of the 4th middle blessing of our Shemone Esri.

    רפאנו ה’ ונרפא, הושיענו ונושעה, כי תהלתנו אתה, ועלה רפואה שלמה לכל מכותינו, כי אל מלך רופא נאמן ורחמן אתה: ברוך אתה ה’, רופא חולי עמו ישראל.

    Contrast the k’vanna of the 5th the Middle Blessings to that of the previous 4th blessing within the Shemone Esri prayer. The concept of acceptance of the yoke of heaven, as expressed in the mitzva of kre’a shma – to what does it compare? Parshat משפטים adjacent to Parshat יתרו, located in the Book of שמות, instructs on the revelation at Sinai, and its relationship to the revelation of the Mishkan unto all generations. The Torah does not teach history lessons. A preferred method of Torah instruction, it teaches through employment of the משל\נמשל sh’itta of learning. The revelation of the Mishkan, as it applies to the generations of Israel – do we keep faith with the נעשה ונשמע brit or does our tuma Yatzir entice us to pursue ערוה/avoda zara. The yoke of faith: HaShem judges all the destiny of nations. The Israel פרט to the Goyim כלל, a specific used to define a general subject – ManKind. Does the Cohen nation maintain faith to do avodat HaShem through dedicated tohor middot? The mussar of the prophets within the NaCH teach the failure of Israel to walk in faith which terminates in the g’lut of Israel from off our lands. The specific case of Cohen Israel serves to instruct how HaShem judges the nations as a whole. This specific/general method of logic essentially defines the mussar contained within all the T’NaCH literature.

    The Mishkan משל teaches the נמשל that nations have no real permanency. Comparable to the frailty of human health. The Mishkan serves as a metaphor to the generations of the Cohen nation. When g’lut Jewry does not know how to do a mitzva לשמה, meaning doing avodat HaShem within the defined conditions of tohora; either we dedicate unto HaShem to self actualize tohor middot in our social interactions with our own people or we pursue the tuma Yatzir which entices to pursue tuma ערוה middot. The revelation of the Mishkan, nothing remains fixed and permanent. Life reflects the continual struggle among all generations of our path walk before HaShem.

    ברך עלינו ה’ אלהינו את השנה הזאת ואת כל מיני תבואתה לטובה, ותן ברכה על פני האדמה ושבענו מטובה, וברך שנתנו כשנים הטובות: ברוך אתה ה’, מברך השנים.

    The k’vanna of this the 6th middle blessing of our Shemone Esri, blessings come to the Cohen nation when we reject the counsel of our tuma Yatzir to pursue after avoda zara – as expressed through the desire to extol our wisdom and the power of our hands to seize tremendous wealth. Torah faith, the revelation of the Name, that we pursue the vision of the Sh’mita and Yovel ideal, the Torah commands that we dedicate, as holy, the dignity and freedom of our people. The משל of the Mishkan shines no light of hope, if our people exist as slaves; our own people serving as the task masters of Par’o.

    The 2nd paragraph of the kre’a shma, what defines serving HaShem with all desire to live and mortgage the lives of our children – both born, and as of yet unborn? To pursue the hedonism of sexual promiscuity and demand our right to abort unwanted babies? Shall we cheat and steal in our business practices and rejoice in imposing humiliating poverty upon our employees. The commandments adjacent to the Sinai revelation address the subject of the Hebrew slave. This lowest common denominator of human dignity, this commandment defines the minimum by which Yidden employers should treat their employees. The boss should not eat expensive steaks while his workers eat stale bread.

    The Capitalist model to prosper, the Torah categorically commands that it not come at the expense of the employees of the business. The boss should not sleep on a soft, cushioned mattress, while his employees sleep on a filthy floor. Poland’s aristocracy embraced the blood libel and other abominations and evil acts of oppression by which they crushed stateless refugees who had no country, they could call home. Thereafter in the 18th century Russia, Prussia, and Austria partitioned Poland. The 3rd partition in 1795 effectively eliminated the sovereign status of Poland as a nation state.

    The first crown, our responsibility of faith, learns from Parshat בחקתי. This crown of the Torah din – blessing or curse – focuses upon a person making an evaluation of worth of either things or properties dedicated unto HaShem, through the Cohen, till the time of the Yovel. It weighs the faith and integrity of a man as viewed over his big picture lifetime walk, before HaShem.

    תקע בשופר גדול לחרותנו, ושא נס לקבץ גליותינו, וקבצנו יחד מארבע כנפות הארץ: ברוך אתה ה’, מקבץ נדחי עמו ישראל.

    This next blessing, its k’vanna, very much resembles the previous one. The prophets command a mussar that requires righteous judgments from the Courts and utterly despises Governments which sanction: humiliation of the weak, the poor, and the cursed and detested minority populations dwelling within the same land.

    To pursue faith with a zealous Will, depends not upon the piety of one’s dress and external passion to keep the Torah. The zealous faithful respect the dignity of the poor and afflicted who endure hard times. Work centers not upon an employer/employee superior/inferior status, but rather as a partnership. This partnership learns from the Torah prohibition not to charge interest on loans, contracted among our Cohen people.

    Contrast the partnership relationship between Yaacov and his four wives with the deception and distrust between Lavan and Yaacov. Shalom requires trust, and Yaacov did not trust Lavan. Contrast the chariot vision of the prophet יחזקאל. The spirits of the four hostile beasts worked together in harmony. Rachel felt great jealousy against Leah, but in times of distress both guarded the others’ back. The prophet describes g’lut Israel as a ‘rebellious house’. Our people pursued personal wealth above maintaining the brit Cohen relationship among our people. The mussar of the prophet judges ‘righteousness’ measured by our faith to respect the brit dignity of our people. Herein defines the k’vanna of anointing the House of Aaron as Moshiach, dedicated to sanctify avodat HaShem by way of the dedication of tohor middot expressed through the self actualization of these tohor middot in how we socially interact with our family, peers, and people.

    The dedication to commit our middot to sanctify HaShem – by way of korbanot – on Zion. The faith that HaShem lives within our hearts means nothing if we prioritize acquisition of wealth and prestige at the expense of our family, friends, and neighbors. The blowing of the shofar calls unto the faith of dedicating our lives for our people to live in freedom and dignity as the Cohen nation. It rejects the tuma Yatzar which promotes a mob-like grifter personality disorder, which the Sages refer to as ‘hatred without cause’. Faith does not depend upon individual beliefs, but rather a commitment to weave the social fabric of the Cohen nation as a people to agree to pursue these great eternal middot objectives. The tuma Yatzir by contrast causes social anarchy and chaos to explode into mob violence and promotes Civil War.

    השיבה שופטינו כבראשונה ויועצינו כבתחלה, והסר ממנו יגון ואנחה, ומלך עלינו אתה ה’ לבדך בחסד וברחמים וצדקנו במשפט: ברוך אתה ה’, מלך אוהב צדקה ומשפט (בעשי”ת המלך המשפט)

    The month of Elul and t’shuva has come. The term מלך, as previously mentioned, functions as a halakic pronoun to the Name of HaShem. Self actualization of the 13 Oral Torah middot defines the k’vanna of all the תרי”ג commandments. The mussar of this blessing judges the path walk the Cohen nation walks, or fails to walk therein.
    חבקוק א:א-ד. המשא אשר חזה חבקוק הנביא עד אנה ה’ שועתי, ולא תשמע? אזעק אליך חמס, ולא תושיע? למה תראני און, ועמל תביט?ושד וחמס לנגדי ויהי ריב ומדון ישא. על כן תפוג תורה, ולא יצא לנצח משפט, כי רשע מכתיר את הצדיק! על כן יצא משפט מעקל.
    ישעיה א: ח,ט. ונותרה בת ציון כסכה בכרם, כמלונה במקשה , כעיר נצורה! לולי ה’ צבאות הותירלנו שריד, כמעט כסדם היינו, לעמרה דמינו!
    דברים, שופטים כא: ו,ז. וכל זקני העיר ההוא הקרבים אל החלל ירחצו את ידיהם על העגלה הערופה בנחל וענו ואמרו ידינו לא שפכו את הדם הזה ועינינו לא ראו וכו’.

    HaShem took Israel out of Egyptian bondage with a purpose. That we, the Cohen nation, never return back to Egypt. Par’o prized oppression and slavery of invited guests, whom he personally invited to dwell within his House. Par’o serves as the eternal example of tyrant evil governments which have plagued mankind throughout history. The modern day equivalent of Stalin, Hitler, the Khmer Rouge, Augusto Pinochet, Idi Amin, and many other government authorities, from democratic leaders to dictators, like them. The common denominator of these vile sub-human apes: they pursued wealth, prestige, and power and despised human dignity and justice.

    The opening Book of מלכים א, what mussar does it come to teach with its thesis statement of the transition from the kingdom of David to the reign of his sons. Had the plot to install Adoniyya the son of Haggit, lead by Yo’av the son of Zeruya, and Evyatar the Cohen succeeded, would he have established the Sanhedrin Federal Court system unto the 6 Cities of Refuge? King Shlomo failed to build the “House of Justice” which David commanded him to build. Had the coup attempt by Avshalom, Adoniyya’s older brother, succeeded: would he have built the Sanhedrin Court system which king Shlomo erroneously confused with the construction of the first Temple? The fatal flaw of the Davidic kingdom, starting with David himself, they confused the Mishkan for the Torah obligation priority, to build the Sanhedrin lateral common law Federal Court system.

    The vision of the Mishkan at Sinai affixes with the 6 year Hebrew slave sold for the crime of theft, as an indentured servant. This bnai brit person stood on the social scale one rung above the despised bastard child. The latter, the Torah commands his perpetual exclusion unto all generations, from ever joining the bnai brit Cohen community.

    From the time the prophet יהושע led the invasion of Canaan, the Book of Judges testifies to the judicial anarchy, the struggle to establish the Federal Sanhedrin judicial system as the “codified” legal system of the new nation. The repeated reference to “king”, as found in that Book of שופטים, makes רמז to the Sanhedrin Federal common law Courts. The mussar by which Yitro rebuked Moshe, to permanently establish this pre-condition, as the indispensable essence, which eternally defines and restricts the whole Torah revelation at both Sinai and Horev. Justice absolutely defines doing mitzvot לשמה.

    The k’vanna of this the eighth middle blessing of our Shemone Esri focuses upon the ‘bulls eye’, to establish the rule of lateral common law courts. All the kings of the house of David, failed to build this sacred House, that David directly commanded his son to build. Post Second Temple g’lut Torah scholarship, known as the Talmud, placed the Sanhedrin, Court of Hewn Stone, as the most holy essential component of the construction of the Temple itself. Herod despised the Sanhedrin courts and murdered almost all of its judges. The avoda zara practiced by Herod and all the kings of David, they confused a building made of wood and stone with the דאורייתא commandment to rule the land with righteous justice.

    The mitzva of shabbot makes the definitive רמז to justice. A land ruled with injustice can not share shalom among its brit allies and citizens.
    שמות לא: ואתה דבר אל בני ישראל לאמר אך את שבתתי תשמרו כי אות הוא ביני וביניכם לדרתיכם לדעת כי אני ה’ מקדשכם ושמרתם את השבת כי קדש הוא לכם מחלליה מות יומת כי כל העשה בה מלאכה ונכרתה הנפש ההוא מקרב עמיה ששת ימים יעשה מלאכה וביום השביעי שבת שבתון קדש לה’ כל העשה מלאכה ביום השבת מות יומת ושמרו בני ישראל את השבת לעשות את השבת לדרתם ברית עולם ביני ובין בני ישראל אות הוא לעלם כי ששת ימים עשה ה’ את השמים ואת הארץ וביום השביעי שבת וינפש.
    שופטים א:ז. ויאמר אדני-בזק, שבעים מלכים בהנות ידיהם ורגליהם מקצצים, היו מלקטים תחת שלחני כאשר עשיתי כן שלם לי אלהים. ויביאהו ירושלם וימת שם.

    Parshat נשא compares two cases
    במדבר ה: ו,ז: יעשו מכל חטאת האדם למעל מעל בה’ ואשמה הנפש ההוא והתודו את חטאתם אשר עשו והשיב את אשמו תראשו וחמישתו יסף יליו ונתן לאשר אשם לו … כנגד ה:יד. ועבר עליו רוח קנאה וקנא את אשתו והוא נטמאה או עבר עליו רוח קנאה וקנא את אשתו והיא לא נטמאה.

    In both cases a korban the Torah mandates. But which has first priority, the restitution of damages or the korban, given to the Cohen? The comparison of these two case studies clearly proves that restitution for damages has priority over a korban, given to a Cohen. The latter case represents a Capital Crimes case adjudicated by no less than a small Sanhedrin court of 23 judges, the House of Aaron at the head of that Federal Court/Legislature.

    Likewise the vow made by the nazir, the obligation to complete the full term of the vow has priority over the offering of korbanot. This fundamental distinction of primary/secondary, of justice as most holy and the dedication of korbanot as holy, upon this basis, exposed the stumbling block that profaned the Moshiach of the House of Shaul. The dedication of the altar by the 12 tribes, starting with Yechuda, sanctifies this most essential priority distinction. The identical korbanot dedication of the altar, sanctified separately by the 12 Tribes, they all have this one k’vanna

    Parshat שפטים ושטרים, a רמז to the two crowns of Torah Constitutional government. Something like the division of powers of the US Legislative and Executive branches of that Federal Government Republic. The Sanhedrin court system rules over the Tribal Confederation by means of “Legislative Review”. The crown of בחקתי, adjacent to the middah of ארך אפים, whereas the 2nd crown of blessings and curses, adjacent to נצר חסד לאלפים. Two separate ברכות within the Shemone Esri.

    This critical distinction of importance priority likewise defines the k’vanna of the Torah commandment, made by the people to establish a king as the head of the government. Specifically, that domestic policy trump’s foreign policy. The language of the Torah permits all Israel to rule as king. It only excludes the establishment of foreign born rulers over the nation. The current Constitution of the United States likewise makes this stipulation. The stipulation placed upon anointing a king, that that governor not behave in the manner of Par’o:

    ולא ישיב את העם מצרימה, למען הרבות סוס וה’ אמר לכם לא תספון לשוב בדרך הזה עוד.

    When Rehav’am traveled to Sh’Cem to accept the crown as the new king of the house of David, the major complaint of the people, the harsh and heavy yoke king Shlomo placed upon the people. This king commandment – within the Torah – has a primary and secondary set of priorities. The establishment of a standing army with a large cavalry exists as a secondary matter to that of not treading upon the freedoms and dignity of the nation. Par’o enslaved Israel, the identical avoda zara crime committed by king Shlomo. His korbanot dedications to foreign Gods, whom his alien wives worshiped, it compares to the slander made by the spies in the days of Moshe. Long before the heart of king Shlomo had ceased pursuance of the tohor path.

    ולמלשינים אל תהי תקוה, וכל הרשעה כרגע תאבד, וכל אויביך מהרה יכרתו, וזרים מהרה תעקר ותשבר ותמגר ותכניע במהרה בימינו: ברוך אתה ה’, שובר אויבים ומכניע זדים

    This blessing addresses the perversion of faith. The person who rejoices at the end of days. Who exalts in the superiority of their presumptuous arrogance. Who exalts in their superior race, comparable to the curses which Balaam/Xtian church did curse Israel, throughout the middle ages. Yidden endured those dark times like the trump of a tree, which later sprouts life from its roots once again.

    The tuma of this blessing, that its mussar confronts, the notion that leaders of a society can cruelly oppress the folk who reside within their own country, and afterwards make victorious war against enemy societies. Balaam ate the swords that Israel plunged into his heart; in like and equal measure he received neither pity nor mercy. Societies that rejoice in committing ערות דבר/mass bloodshed and public torture, together with the gross vanity – that their theology of God rests supreme/Heil Hitler.

    The reading of the 2nd Crown of the Torah, acceptance of both the blessings and curses of the Torah as our eternal responsibility of faith, prior to the Yom HaDin upon the Brit by which HaShem judges whether we pursue the wisdom of Torah justice or the wisdom to attain wealth, power, and prestige by acts of oppression committed against our own people.

    ובאת אל הכהן … ואמרת אליו … וענית ואמרת לפני ה’ אלהיך — ארמי אבד אבי וירד מצרימה יגר שם במתי מעט ויהי שם לגוי גדוך עצום ורב וכו’.

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