Israel will ab 23. Mai wieder Touristen ins Land lassen


Nach einjähriger Einreisesperre wegen der Corona-Pandemie lässt Israel vom 23. Mai an wieder Touristen ins Land.

Strand in Tel Aviv – AFP

Voraussetzung sei, dass die Menschen gegen das Coronavirus geimpft seien und zusätzlich einen negativen PCR-Test nachweisen könnten, teilten die Ministerien für Gesundheit und Tourismus des Landes am Mittwoch mit. Nach ihrer Ankunft müssten sich die Touristen zudem einem Antikörpertest unterziehen, um ihre Immunisierung gegen das Coronavirus nachzuweisen.

Die Einreisegenehmigung für Touristen gilt den Ministeriumsangaben zufolge zunächst nur für eine begrenzte Zahl von Gruppenreisenden. In einem zweiten Schritt sollten die Grenzen dann auch für Individualreisende wieder geöffnet werden.

Die Pflicht für den Antikörpertest zum Nachweis der Corona-Impfung könne unter Umständen aufgehoben werden, erklärten die Ministerien. Dies sei vom Fortschritt der Verhandlungen mit anderen Staaten zur gegenseitigen Anerkennung von Impfbescheinigungen abhängig.

Die israelische Corona-Impfkampagne gilt als erfolgreichste der Welt. Fast fünf der mehr als neun Millionen Einwohner des Landes haben bereits beide für eine Immunisierung erforderlichen Impfstoffdosen des Corona-Vakzins von Biontech/Pfizer erhalten. Die Zahl der täglichen Neuinfektionen ging seit Anfang des Jahres stark zurück. Bars, Restaurants und Strände in Israel sind bereits wieder geöffnet.

Die Zahl der Touristen, die Israel besuchen, war in den vergangenen Jahren stetig gestiegen, bevor sie wegen der Corona-Pandemie massiv einbrach. 2020 besuchten nur 850.000 Touristen das Mittelmeerland – mehr als 80 Prozent weniger als im Vorjahr.

(JNS & Agenturen)



Kategorien:Tourismus

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1 Antwort

  1. The morning of the 4th day of the Pesach, we Jews stand on the 3rd day of the Omer count. The Omer count teaches a נמשל mussar whereby Jews count the day cleansed of avoda zara. The count distance from biur chametz and the night of the Sedar Pesach where we Jews acknowledge that HaShem alone brought Israel out of Egypt. The משל of biur chametz sanctifies as קודש. Which means exactly what? That Jews commit to remove and distance themselves from chametz, similar to a nazir who likewise does so with grapes, what Jews do with chametz the entire chag of Pesach. The נמשל of biur chametz, Jews search their houses and property to remove any and all foreign Gods. Something as did Israel before the revelation of the Torah at Sinai; comparable to La’van searching the tents of Yaacov looking for his God. Bottom line, the Haggadah teaches faith in the justice of HaShem which ipso facto rejects prayer offered to both idols or other Gods.

    The 11th middle Blessing of the Shemone Esri,ולירושלים עירך ברחמים תשוב, ותשכן בתוכה כאשר דברת וכו’ וכסא דוד מהרה לתוכה תכין…
    Its central k’vanna makes discernment between oath brit sworn to HaShem from the worship of foreign imposter Gods/chametz. The revelation of the Torah at Sinai excludes all other Gods. Both rational or mystic belief based theologies, mussar mitzvot exclude from the inheritance of the brit Cohen nation. Rational or mystic theology compares to avoda zara which once worshipped the stars in the Heavens as Gods; the latter – an inheritance given to all Mankind. Only Israel accepted the Torah revelation of HaShem at Sinai. Mussar commands middot, tohor middot.

    Ingestion of tohor middot causes the emotional irrational mind to mature due to developing wisdom, consequent to acquired life experience; lessons learned over and over again and again, until that novice becomes a master. Enslaved Israel had to learn how to make and work with bricks. Wisdom enlightenment, attained through labor with bricks, likewise produced two great “tuma” Temples: courtroom righteous justice has priority over korbanot. The logic skill that applies knowledge of bricks and their purposes, equally applies to many other subjects and walks of life. On this basis stands all Common Law courtrooms of justice.

    Rule #1 of the Torah faith: Erect the Torah world – – through validation of established precedents. A novice that reads T’NaCH and Talmud, basically limited his understanding to what his eyes immediately read from those books. The style of the Baali-Tosafot – they brought precedents from other places within the Sha’s Talmud; their T’NaCH and Talmudic commentaries learn by way of bringing comparative precedents, comparative case/law, from other places within the Sha’s Talmud. A novice can not duplicate the sh’itta of learning done by the Baali Tosafot; a commentary which consistently follows the sh’itta of learning through precedents; expressed throughout the Baali Tosafot’s commentary upon the Sha’s Bavli.

    The קודש of the Haggadah: it separates tefilla from prayer. Both the worshipers of idols and the disciples of the Scientific method limit the reality of their Gods to 3 physical dimensions. On par with the Ancient Greeks as expressed through the flaw of Euclid’s 5th axiom of geometry, or the absolute necessity required by all branches of Xtian theology, which demands that a physical Jesus once lived as a man within the lands of Judea over 2000 years ago. Neither the idea of a myth or an imaginary Jesus can Church theology ever accept. Therefore persons who pray, they – by definition – worship other Gods. Why? Because persons who pray have long ago embraced Goyim customs, cultures, practices and behaviors – all Goyim refused to accept the revelation of the Torah at Sinai; assimilated Jewry have likewise abandoned and rejected the cultures and customs practiced by the Cohed nation.

    The רשע who asks one of the 4 questions, he excludes himself not only from the liberation from Egyptian g’lut, but even worse he excludes himself from the eternal Cohen inheritance of the Jewish people. G’lut comes when the Cohen nation abandons tohor practices and assimilates unto foreign alien cultures and customs. Year by year Yidden repeats the salvation from Egyptian bondage. Slowly the dawn breaks and Yidden perceive much more than the טפש פשט of remembering the suffering and salvation from the bondage of Egyptian slavery, an event that happened thousands of years in the past, yet whose meaning applies to our situational lives. Specifically, that HaShem and no other God or Angel, redeemed slaves from g’lut.

    In the beginning: Yosef reveals his hidden identity unto his brothers, to the latter dedication of korbanot by the sons of Aaron, avodat HaShem stands separate and apart from prayers offered unto other Gods. קודש. The Haggadah of Seder Pesach teaches the קודש: HaShem commands the 613 mitzvot over the tuma of the worship of other Gods. Do not follow after the culture or customs practiced by the Goyim who refused to accept the revelation of the Torah at Sinai. To understand the 613 requires a strong knowledge of classic Jewish cultural practices and customs. Tuma attempts to divorce the 613 from the cultural background of Jewish culture, customs, practices, and ways. The Torah refers to this crime by the name of avoda zarah. Prayer – the opposite of tefilla. Persons who worship other Gods …… they pray.

    Persons who worship other Gods, they know nothing of the pre-condition which tohor makes upon both mitzva observance in general and tefilla in particular. They assume that korbanot compare to primitive Bar BQ’s offered up to Gods who live in the Heaven – rationally comparable to the stars in the skies. They do not grasp that tefilla functions as a sign of the brit faith, on par with brit melah, shabbot, and tefillen. Tefilla means the dedication of tohor middot unto HaShem alone, as learned directly from the Chumash and NaCH: that HaShem accepts our korban tefilla middot dedications as קודש, and rejects the prayers Goyim pray unto their foreign Gods, by judging those alien Gods with curses and plagues.An interesting Pesach commentary,

    that Rabbi David Bar-Hayim, he based his lecture upon the Reshon halacha established by Rambam. He makes efforts to explain Talmudic opinions of origination, based upon the order by which Rambam organized his halachic code. Not to follow after the way of the Goyim, it seems to me, defines the mussar mitzva of “Jewish modesty”: not to follow or copy the customs, manners, and ways that Goyim accustom their social neighborly affairs. The Rambam listed these halachot located within his legal code – Hilchos Avodat Kochavim. And therein lays the rub, what defines avoda zara? A lack of modesty. As opposed & contradicted by the worship of idols and other God(s). Of the two, which has מלכות priority? The midda of modesty learns its definition, tohor humility stands upon the יסוד, the life lived by the prophet – king Moshe. Versus the 2nd Commandment revelation of the Torah at Sinai.

    Rabbi David Bar-Hayim failed to bring the mussar commandment attached to the halachic rulings that forbade to follow the practices customs or manners – both personal and dress – of the Goyim. He likewise failed to mention the specific, yet clearly לאו דוקא Torah commandment – After the ways of Egypt or Canaan, do not follow.

    Alas the Rambam erred, his Code destroyed the פרדס kabbalah established by Rabbi Akiva and all his talmidim. Rabbi David Bar-Hayim, in his turn, also failed to discuss the 13 tohor middot revelation of the Torah sh’Baal pe – Master of Torah logic – in his amplification of the Rambam’s Halachic opinions: “his” errors doubled and compounded, “he” ripped apart the worp from its woof in the fabric of the Sha’s Bavli. “He” divorced prophetic mussar learned directly from the aggadic drosh of logic unto the T’NaCH Primary Sources which teach the kabbala of our musar masoret, known as prophecy.

    Rabbi David Bar-Hayim follows the err made by the Rambam, similar to the prophet Chaggai who taught a tuma prophecy, consequent to the domino effect error made by the Shlomo the king – who failed to listen and to heed the mussar mitzva which the prophet Natan commanded, and which king David opened his last address to another Man in this world. Chaggai links construction of the Temple as the mitzva of keeping and doing the curse included in the 2nd paragraph of kre’a shma. Natan, the prophet of king David, advised the king, of the k’vanna of thatTorah kre’a shma commandment: Justice Justice pursue but the ways and customs of the Goyim – do not follow. The construction of the Temple by king Shlomo: this erroneous action\decision…initiated the path whereby the soul of king Shlomo walks before HaShem unto all eternity; avoda zara, reliance upon wood and stone as a blessing from Heaven, results in Civil War. Herein defines the term: destiny of Temple Shlomo.

    The curse decree pronounced upon king David by Natan the prophet, this mussar passed as an eternal inheritance which king David’s sons for ever inherit – comparable to DNA – War among Brothers, also known from the evil sinister alias: “Civil War”. Civil War – – no greater plague of destruction and cruel death. King Shlomo erred, he failed to establish the rule of law through the judicial decisions reached through aFederal Sanhedrin lateral Common Law court system. The din by which king Shlomo launched his reputation of fame, that “courting” [people in dispute] came before the Court of king Shlomo – not before the lateral Common-law Sanhedrin Court.

    [Common-law courtrooms stand upon logical precedents which the opposing lawyers introduce as “legal” evidence – made by two of the three Torts Court Justices – these opposing Torts court justices argue the merits of that specific Case, before the 3rd Judge of the same Torts Court. Upon this יסוד\kabbala stand the Order of Organization of both the Small and Great Sanhedrin Capital Crime courts of law. When the opposing Justices argued pro & con “legal”, meaning: (the obligation to acquire similar yet earlier opinions made by all previous courtrooms; specifically – from all other Sanhedrin courtrooms across the country. Law by means of valid precedents successfully compares previous Case/Rule cases. The 3rd judge of a Torts court makes his ruling after reading the legal briefs and hearing the arguments of the 2 opposing judges of the court. From this sh’itta – of precedents required – the 3 Justices of the Torts court rooms determine judicial justice), earlier halachic precedents, meaning: legal rulings made by earlier\previous Case/Rule Common-law court rulings].

    The prophets teach the strong mussar commandment: justice justice pursue. From this tohor concept of mussar, Natan the prophet interpreted the k’vanna of the 2nd paragraph – acceptance of the curse obligation within the mitzva of kre’a shma. Specifically the dedication to do all mitzvot, tohor mussar middot mitztvot לשמה. Herein explains why rabbis in Judea did not have to wear distinctive garments to acknowledge their righteousness. Rather these Court Rabbis enjoy the potential to transform their lives unto the madraega/level of Baal Shem Tov\master of the Good Name – – meaning – – fear of heaven. Doing mitzvot לשמה the reputation and Good Name of Judean Jews. Doing mitzvot oblivious of what means לשמה – the slandered reputation and Bad Name whereby Goyim condemn g’lut Jews – throughout human history. This distinction learns from the opening opinion on the first Mishna of גיטין.

    The morning of the 4th day of the Pesach, we Jews stand on the 3rd day of the Omer count. The Omer count teaches a נמשל mussar whereby Jews count the day cleansed of avoda zara. The count distance from biur chametz and the night of the Sedar Pesach where we Jews acknowledge that HaShem alone brought Israel out of Egypt. The משל of biur chametz sanctifies as קודש. Which means exactly what? That Jews commit to remove and distance themselves from chametz, similar to a nazir who likewise does so with grapes, what Jews do with chametz the entire chag of Pesach. The נמשל of biur chametz, Jews search their houses and property to remove any and all foreign Gods. Something as did Israel before the revelation of the Torah at Sinai; comparable to La’van searching the tents of Yaacov looking for his God. Bottom line, the Haggadah teaches faith in the justice of HaShem which ipso facto rejects prayer offered to both idols or other Gods. The 11th middle Blessing of the Shemone Esri,

    ולירושלים עירך ברחמים תשוב, ותשכן בתוכה כאשר דברת וכו’ וכסא דוד מהרה לתוכה תכין…

    Its central k’vanna makes discernment between oath brit sworn to HaShem from the worship of foreign imposter Gods/chametz. The revelation of the Torah at Sinai excludes all other Gods. Both rational or mystic belief based theologies, mussar mitzvot exclude from the inheritance of the brit Cohen nation. Rational or mystic theology compares to avoda zara which once worshipped the stars in the Heavens as Gods; the latter – an inheritance given to all Mankind. Only Israel accepted the Torah revelation of HaShem at Sinai. Mussar commands middot, tohor middot.

    Ingestion of tohor middot causes the emotional irrational mind to mature due to developing wisdom, consequent to acquired life experience; lessons learned over and over again and again, until that novice becomes a master. Enslaved Israel had to learn how to make and work with bricks. Wisdom enlightenment, attained through labor with bricks, likewise produced two great “tuma” Temples: courtroom righteous justice has priority over korbanot. The logic skill that applies knowledge of bricks and their purposes, equally applies to many other subjects and walks of life. On this basis stands all Common Law courtrooms of justice.

    Rule #1 of the Torah faith: Erect the Torah world – – through validation of established precedents. A novice that reads T’NaCH and Talmud, basically limited his understanding to what his eyes immediately read from those books. The style of the Baali-Tosafot – they brought precedents from other places within the Sha’s Talmud; their T’NaCH and Talmudic commentaries learn by way of bringing comparative precedents, comparative case/law, from other places within the Sha’s Talmud. A novice can not duplicate the sh’itta of learning done by the Baali Tosafot; a commentary which consistently follows the sh’itta of learning through precedents; expressed throughout the Baali Tosafot’s commentary upon the Sha’s Bavli.

    The קודש of the Haggadah: it separates tefilla from prayer. Both the worshipers of idols and the disciples of the Scientific method limit the reality of their Gods to 3 physical dimensions. On par with the Ancient Greeks as expressed through the flaw of Euclid’s 5th axiom of geometry, or the absolute necessity required by all branches of Xtian theology, which demands that a physical Jesus once lived as a man within the lands of Judea over 2000 years ago. Neither the idea of a myth or an imaginary Jesus can Church theology ever accept. Therefore persons who pray, they – by definition – worship other Gods. Why? Because persons who pray have long ago embraced Goyim customs, cultures, practices and behaviors – all Goyim refused to accept the revelation of the Torah at Sinai; assimilated Jewry have likewise abandoned and rejected the cultures and customs practiced by the Cohed nation.

    The רשע who asks one of the 4 questions, he excludes himself not only from the liberation from Egyptian g’lut, but even worse he excludes himself from the eternal Cohen inheritance of the Jewish people. G’lut comes when the Cohen nation abandons tohor practices and assimilates unto foreign alien cultures and customs. Year by year Yidden repeats the salvation from Egyptian bondage. Slowly the dawn breaks and Yidden perceive much more than the טפש פשט of remembering the suffering and salvation from the bondage of Egyptian slavery, an event that happened thousands of years in the past, yet whose meaning applies to our situational lives. Specifically, that HaShem and no other God or Angel, redeemed slaves from g’lut.

    In the beginning: Yosef reveals his hidden identity unto his brothers, to the latter dedication of korbanot by the sons of Aaron, avodat HaShem stands separate and apart from prayers offered unto other Gods. קודש. The Haggadah of Seder Pesach teaches the קודש: HaShem commands the 613 mitzvot over the tuma of the worship of other Gods. Do not follow after the culture or customs practiced by the Goyim who refused to accept the revelation of the Torah at Sinai. To understand the 613 requires a strong knowledge of classic Jewish cultural practices and customs. Tuma attempts to divorce the 613 from the cultural background of Jewish culture, customs, practices, and ways. The Torah refers to this crime by the name of avoda zarah. Prayer – the opposite of tefilla. Persons who worship other Gods …… they pray.

    Persons who worship other Gods, they know nothing of the pre-condition which tohor makes upon both mitzva observance in general and tefilla in particular. They assume that korbanot compare to primitive Bar BQ’s offered up to Gods who live in the Heaven – rationally comparable to the stars in the skies. They do not grasp that tefilla functions as a sign of the brit faith, on par with brit melah, shabbot, and tefillen. Tefilla means the dedication of tohor middot unto HaShem alone, as learned directly from the Chumash and NaCH: that HaShem accepts our korban tefilla middot dedications as קודש, and rejects the prayers Goyim pray unto their foreign Gods, by judging those alien Gods with curses and plagues.An interesting Pesach commentary,

    that Rabbi David Bar-Hayim, he based his lecture upon the Reshon halacha established by Rambam. He makes efforts to explain Talmudic opinions of origination, based upon the order by which Rambam organized his halachic code. Not to follow after the way of the Goyim, it seems to me, defines the mussar mitzva of “Jewish modesty”: not to follow or copy the customs, manners, and ways that Goyim accustom their social neighborly affairs. The Rambam listed these halachot located within his legal code – Hilchos Avodat Kochavim. And therein lays the rub, what defines avoda zara? A lack of modesty. As opposed & contradicted by the worship of idols and other God(s). Of the two, which has מלכות priority? The midda of modesty learns its definition, tohor humility stands upon the יסוד, the life lived by the prophet – king Moshe. Versus the 2nd Commandment revelation of the Torah at Sinai.

    Rabbi David Bar-Hayim failed to bring the mussar commandment attached to the halachic rulings that forbade to follow the practices customs or manners – both personal and dress – of the Goyim. He likewise failed to mention the specific, yet clearly לאו דוקא Torah commandment – After the ways of Egypt or Canaan, do not follow. Alas the Rambam erred, his Code destroyed the פרדס kabbalah established by Rabbi Akiva and all his talmidim. Rabbi David Bar-Hayim, in his turn, also failed to discuss the 13 tohor middot revelation of the Torah sh’Baal pe – Master of Torah logic – in his amplification of the Rambam’s Halachic opinions: “his” errors doubled and compounded, “he” ripped apart the worp from its woof in the fabric of the Sha’s Bavli. “He” divorced prophetic mussar learned directly from the aggadic drosh of logic unto the T’NaCH Primary Sources which teach the kabbala of our musar masoret, known as prophecy.

    Rabbi David Bar-Hayim follows the err made by the Rambam, similar to the prophet Chaggai who taught a tuma prophecy, consequent to the domino effect error made by the Shlomo the king – who failed to listen and to heed the mussar mitzva which the prophet Natan commanded, and which king David opened his last address to another Man in this world. Chaggai links construction of the Temple as the mitzva of keeping and doing the curse included in the 2nd paragraph of kre’a shma. Natan, the prophet of king David, advised the king, of the k’vanna of thatTorah kre’a shma commandment: Justice Justice pursue but the ways and customs of the Goyim – do not follow. The construction of the Temple by king Shlomo: this erroneous action\decision…initiated the path whereby the soul of king Shlomo walks before HaShem unto all eternity; avoda zara, reliance upon wood and stone as a blessing from Heaven, results in Civil War. Herein defines the term: destiny of Temple Shlomo.

    The curse decree pronounced upon king David by Natan the prophet, this mussar passed as an eternal inheritance which king David’s sons for ever inherit – comparable to DNA – War among Brothers, also known from the evil sinister alias: “Civil War”. Civil War – – no greater plague of destruction and cruel death. King Shlomo erred, he failed to establish the rule of law through the judicial decisions reached through a Federal Sanhedrin lateral Common Law court system. The din by which king Shlomo launched his reputation of fame, that “courting” [people in dispute] came before the Court of king Shlomo – not before the lateral Common-law Sanhedrin Court.

    [Common-law courtrooms stand upon logical precedents which the opposing lawyers introduce as “legal” evidence – made by two of the three Torts Court Justices – these opposing Torts court justices argue the merits of that specific Case, before the 3rd Judge of the same Torts Court. Upon this יסוד\kabbala stand the Order of Organization of both the Small and Great Sanhedrin Capital Crime courts of law. When the opposing Justices argued pro & con “legal”, meaning: (the obligation to acquire similar yet earlier opinions made by all previous courtrooms; specifically – from all other Sanhedrin courtrooms across the country. Law by means of valid precedents successfully compares previous Case/Rule cases. The 3rd judge of a Torts court makes his ruling after reading the legal briefs and hearing the arguments of the 2 opposing judges of the court. From this sh’itta – of precedents required – the 3 Justices of the Torts court rooms determine judicial justice), earlier halachic precedents, meaning: legal rulings made by earlier\previous Case/Rule Common-law court rulings].

    The prophets teach the strong mussar commandment: justice justice pursue. From this tohor concept of mussar, Natan the prophet interpreted the k’vanna of the 2nd paragraph – acceptance of the curse obligation within the mitzva of kre’a shma. Specifically the dedication to do all mitzvot, tohor mussar middot mitztvot לשמה. Herein explains why rabbis in Judea did not have to wear distinctive garments to acknowledge their righteousness. Rather these Court Rabbis enjoy the potential to transform their lives unto the madraega/level of Baal Shem Tov\master of the Good Name – – meaning – – fear of heaven. Doing mitzvot לשמה the reputation and Good Name of Judean Jews. Doing mitzvot oblivious of what means לשמה – the slandered reputation and Bad Name whereby Goyim condemn g’lut Jews – throughout human history. This distinction learns from the opening opinion on the first Mishna of גיטין.

    Tonight begins the 10 day of the Omer count: One Week and 3 days of the Omer, wherein Yidden search to remove all avoda zara from our midsts prior to acceptance of the Torah revelation on Chag Shevuoth.What distinguishes between Aggadita from Midrashim. Simply stated, Midrashim function as Gaonic commentary which teaches how to study Talmudic Aggadita. Aggadita follows the Order of the Mishna, whereas Midrash follows the Order of the T’NaCH. Both this and that scholarship learns through the פרדס combination, specifically of דרוש ופשט. The combination of רמז וסוד attaches the learned פשט gained from the דרוש mussar study made upon T’NaCH literature.All fabrics woven contain a warp and a weft. The fabric of the Talmud contrasts Halacha with Aggadita. Rabbi Akiva’s פרדס kabbala, specifically רמז וסוד, these two essential aspects of the פרדס kabbala weave the mussar commanded by the T’NaCH prophets into the ritual observance of halachic mitzvot ritual observances. Mussar, derived from T’NaCH sources, defines the k’vanna of all Torah commandments, prophetic mitzvot, and rabbinic halachot. A process comparable to the multiple steps required to make bread. The framers of the Talmud based all their Torah scholarship upon the פרדס kabbala taught by rabbi Akiva and ALL his talmidim.

    The Tzeddukim and later Karaite heretics, both movements sought to limit the masoret of Jewish culture and traditions restricted strictly to the simple פשט reading of the T’NaCH. This error, it seems to me, comes under the heading known as טיפש פשט. Yet Yeshiva’s across Israel, never learned in any Yeshiva in g’lut ב”ה, brainwash students to ask: what’s the פשט, what’s the פשט mantra! Little wonder that karaite heretics today, nothing really separates them from traditional Jewry. The latter no more bases halacha upon the Talmud than do the Karaites.The דרוש component of פרדס makes a logical comparison of T’NaCH sources with other T’NaCH sources. The דרוש aspect of פרדס, how it learns T’NaCH literature directly compares to the style which defines all the 6 Orders of the Mishna whose format follows a Case/Rule common law system. Common law stands upon the יסוד of close, valid logical precedents – case study comparisons. Comparing precedential case studies of halacha directly compares to how דרוש, expressed through both Aggadita and Midrash, which makes measured “middot” comparisons between sugiot/sub chapters in the organization of T’NaCH literature. Modern day Yeshivot, in Israel, pay no more attention to the organization of sugiot within the T’NaCH than does Dof Yomi give respect to the order of the sugiot within the Talmud. The יסוד by which Torah logic works: order.

    Comes a new assimilated rabbi upon the scene, the Rambam, this heretic did not understand the kabbala taught by rabbi Akiva and ALL his talmidim, the פרדס Divine Chariot mysticism, which the framers of the Talmud universally embraced as the basis, how to teach the Oral Torah revelation revealed at Horev – 40 days after the sin of the Golden Calf. The Rambam therefore held and publicly taught that the study of Aggadita and Midrash should limit the impact of the Jewish cultural masoret (Aggadita and Midrash) to philosophical allegorical and symbolic interpretations. Utterly false and total narishkeit. The Rambam abandoned the lights of Hanukkah. The p’rushim dedicated the Cohen nation to interpret the Written Torah limited strictly and only to the פרדס Oral Torah lights of Hanukkah. Assimilated to the foreign and alien rediscovery of ancient Greek philosophy, the Rambam, like the Tzeddukim before him, organized his tuma halachic code upon Aristotle’s philosophy of logic. A terrible Civil War ensued. G’lut Jewry did not general armies to fight it’s Civil Wars. But like all Civil Wars, Jewish anarchy invited foreign interventions, comparable to the Yatzir of dogs who sniff the butts of other dogs

    The Goyim burned the Talmud in Paris and entire Jewish communities in England, France, Spain, Germany, virtually all Western European countries, these war criminal barbarian governments, robbed, plundered, and expelled stateless Jewish refugees from virtually all Western European countries. This vile oppression of stateless unarmed Jewish refugee minority populations caused a huge population transfer of Jews fleeing from Nazi like Western European tyranny unto Easter Europe and Russia. The utter hypocrisy of European leaders, both religious and secular, today post Shoah Europe piously denounces Israel for the crime of refusing to give Balestinians a homeland, carved out of the guts of the post ’48 Jewish state. European nation states remain the eternal enemy of the Jewish people, from ancient Greeks and Romans to the current EU abomination.The Torah dedicates the service of the Moshiach – the House of Aaron – to service of avodat HaShem, restricted to times of breathing tohor middot spirits. Ancient Greek schools of philosophy based their logic systems upon mathematics, not tohor middot. A cohen who attempted avodat HaShem while breathing tuma spirits, the din of כרת condemns them to charem. Just as Ishmael and Esau have no portion in the world to come, so too do all Cohonim who worship HaShem, through korbanot or mitzvot observance, while breathing tuma spirits. The Talmud teaches this ‘fear of heaven’ when it compares anger to avoda zarah.
    To expect worshippers of avoda zara to behave with ‘fear of heaven’, sooner would a bear crap sitting on a toilet than Goyim mature their emotions with ‘fear of heaven’.

    Therefore it’s simply not reasonable to simply condemn Goyim war crimes and utter barbarism. It takes two hands to clap. Jews did not descend unto the depravity of g’lut because we did mitzvot observance לשמה. On Yom Kippur Yidden scattered across g’lut, they open the doors to the Ark and cry out unto the 13 middot of HaShem. Yet never once does g’lut Jewry ask: what separates this tohor midda from its brothers? Obviously, a man can not dedicate tohor middot unto HaShem, while standing before a Safer Torah during tefilla, if never once throughout his life does he seek Torah definitions which separate and distinguish one tohor midda from its brothers, both דאורייתא ודרבנן.

    The difference between mussar and theology, the latter teaches people what they should believe concerning the Gods; contrasted by the former which commands tohor middot unto all generations of the chosen Cohen nation. The latter most essentially defines avoda zara whereas the former teaches the most essential properties of prophecy. No one generation, much less a lone Jesus like individual can “fulfill” the mussar commandments of the prophets. Mussar, never given to an individual to sprout and grow within his heart alone. Mussar, HaShem commanded the prophets to instruct all generations of the Cohen nation for ever and to all eternity.

    The Omer count traditionally counts the 49 days between the day after Pesach to Shevuoth. However, it seems to me that since both the two other regalim last for 7 days. That it’s possible to mimic the holiness of these Chaggim by continuing the Omer count throughout the year. 50 x 7 = 350. Hence a person can concentrate to purge avoda zara from his life and lifestyle throughout the entire year, thereby making himself worthy to accept the revelation of the Torah at Sinai 7 times throughout a single year.

    The style of Talmudic law employs a Case/Rule system which compares Case/halachic rulings compared one to other precedential Courtroom rulings. To what does this system of Oral Torah logic compare? Mimicry: the synchronization of one’s expressions, vocalizations, postures and movements with those of another person; when people duplicate or mirror their companions’ expressions of emotion, they come to feel reflections of those companions’ emotions. Oral Torah logic stands upon the יסוד of tohor emotional middot. This logic system strives to build social harmony through people duplicating among themselves these tohor emotional expressions and/or feelings within and throughout the society as a whole.

    The focus of Oral Torah middot of logic endeavors for the Cohen nation to dedicate tohor middot unto the service of faith in HaShem our God. The heart of this logic system format works to develop and mature the emotional mind together with rational thought processes. Ancient Greek philosophers by stark contrast, their logic systems stand solely upon rational mathematics. The latter system does nothing to develop and mature the emotional mind. For this reason alone the lights of Hanukkah limit the interpretation of the Written Torah strictly and only to the Oral Torah middot of logic.Tohor middot of logic, they “trigger”, comparable to a person who yawns which causes other people to likewise yawn. Human social interactions involve much more than simple word communications. A fundamental flaw in modern social media cell phone communications, people communicate without seeing or responding to non rational “trigger” behaviors expressed by others in real time, actual social interactions. As previously repeatedly stated tohor middot a person dedicates to the service of HaShem as part of the brit Cohen nation faith. It sharply contrasts with ’emotional contagion’ witchcraft which employs tuma: selfish tuma, self serving techniques to control and influence other people; to entice and seduce others to achieve self gratification purposes and designs.

    This logic system studies the Torah in order to define tohor middot and then encourages others, in all social interactions, to mirror these tohor middot dedicated unto HaShem as holy. For example: a fundamental tuma midda – anger; the expression of this tuma midda causes an immediate change in how other people react and consequently change their emotions – almost instantaneously. Emotions project non-verbal signals of communications.

    The nature of virtually all human beings, to stronger or lesser degrees, we all can feel a certain degree of empathy with other people. Nazi propaganda employed the tuma midda of anger to hypnotize all the peoples of Europe to feel feelings of hatred and disgust toward Jews. The latter half of the 20th Century changed the definition of anti-Semitism away from opposing Jewish integration into European society to loathing hatred of Jews.Avodat HaShem strives to spread, throughout the bnai brit communities and societies, planned, dedicated, defined tohor middot, among and between members of Jewish society. The anti-thesis of tohor middot – – tuma middot. Nazi witchcraft spread tuma middot across Germany and Europe in only a few years. Businesses across the planet today employ advertising techniques which mimics positive human emotions to sell their products.Mimesis has variable definitions. But it seems to me that it compares to how a predatory virus duplicates and spreads, then dominates and consumes its host prey. The Beatles revolution on Western culture in the 1960s serves as a powerful example. Elvis Presley likewise mezmorized millions. The anti-war movement which recognized the evils of US imperialism which criminal leadership sitting in Washington initiated predatory wars in Vietnam, Afghanistan, and Iraq.

    Some 20th century scholars argue that ‘social contagion’ triggers a spontaneous imitation by others, the opposite of rational conscious based thinking and decision making. The dedication of tohor middot to HaShem through tefilla seeks to impact the spread of these Torah defined tohor middot which affects and changes attitudes or behaviours of how and what others feel within any given bnai brit society – independent of the rational awareness of these tohor middot by the common man.Ancient Greek society sought to channel and control societal Order through employment of rhetoric. Obama employed this rhetoric technique in 2008 with his political slogan: “CHANGE”. Public leadership to a large degree inspires within a larger audience a social influence, like for instance the rapid spread of counter culture movements within a society or the election of John Kennedy and camelot.

    The dedication of tohor middot unto HaShem through the mitzva of tefilla, his non verbal communication of tohor middot function as non verbal spirits which promotes social conformity and/or harmony. They assist to create an emotional climate, a morale among and between people. The dedication of tohor middot seeks to cause others to mimic these non verbal tohor spirits in their daily lives. Mussar defines T’NaCH prophecy. It plants non verbal ‘seed’ feelings into the hearts of others living in all generations for ever.

    In 1959, the year of my birth, a Ukrainian Jewish descendant, Erving Goffman, conceptualized in his masterpiece: The Presentation of Self in Everyday Life. There he introduced the use of imagination triggered by the medium of theatre, to portray the importance of human social interaction. He argues that when individuals come in contact with other people, they attempt to control or guide the impression that others perceive about themselves, by changing or fixing his or her setting, appearance, and manner – something like a job interview.

    Tohor middot validates human dignity and consequently opposes all attempts to humiliate others, as l’shon ha’ra so powerfully proves and demonstrates. Tuma middot by stark contrast centers self aggrandizement accomplished through the degradation and shame of other individuals and/or groups; Yom HaShoah validates this premise and definition. Goffman perceived human life as comparable to dramatic theater. In his theatrical metaphor, he argues that a person presents himself to others based upon cultural values, norms, and beliefs. The presentation has a set goal of self acceptance from the audience through a carefully conducted performance. This idea works well in harmony with halachic ritual observances. A scantily dressed woman, regardless of her natural beauty and charms, receives an immediate negative reaction if she walks through the streets of Mea Shearim in Jerusalem. Therefore the framers of the Talmud combine mussar Aggadita together with Halachic ritualism. Herein defines the correct way and intent of the Framers as to how to correctly learn the Sha’s Bavli.

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