Rage amid reports Trump calls ‘Us wars, ‘dead losers” [United States]

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Joe Biden declares Donald Trump ‘unfit’ for presidency as anger grows over media reports he disparaged fallen soldiers.

Donald Trump, the president of the United States, has come under fire over reports that he mocked the country’s war dead as “suckers” and “losers”, with Joe Biden, his main opponent in the upcoming presidential election, declaring him “unfit” for the commander-in-chief role.

Biden’s comments on Friday came as Trump again sought to dismiss as “false” the alleged comments, first reported on by The Atlantic magazine and then by The Associated Press news agency.

Voice cracking, Biden told reporters in Delaware that “you know in your gut” Trump’s comments, if true, are “deplorable”.

“I’ve just never been as disappointed, in my whole career, with a leader that I’ve worked with, president or otherwise,” Biden added. “If the article is true – and it appears to be, based on other things he’s said – it is absolutely damning. It is a disgrace.”

Trump, in the Oval Office, said no apology was necessary, because it was a “fake story”.

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The allegations, sourced anonymously, describe multiple offensive comments by the president towards killed and captured US service members during a trip to France in November 2018.

In the morning of a scheduled visit to the Aisne-Marne American Cemetery, Trump reportedly told senior staff, “Why should I go to that cemetery? It’s filled with losers.” The White House later said the visit was cancelled because foggy weather made the helicopter trip from Paris too risky and a 90-minute drive was deemed infeasible.

The Atlantic also said Trump, in a separate conversation on the same trip, referred to more than 1,800 US soldiers who died during the consequential 1918 battle at Belleau Wood as “suckers” for getting killed.

Speaking in the Oval Office on Friday, Trump denied ever uttering such comments: “It was a terrible thing that somebody could say the kind of things – and especially to me, ’cause I’ve done more for the military than almost anyone anybody else.”

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Later, in a news briefing, Trump suggested the source of the story was his former chief of staff, retired Marine General John Kelly. “It could have been a guy like John Kelly,” Trump told reporters, saying his former top aide “was unable to handle the pressure of this job”.

‘You’re no patriot’
But that denial was met with scepticism, with critics seizing on the media reports to shine a fresh light on Trump’s previous public disparagement of US troops and military families.

That includes his criticism of the late Arizona Senator John McCain, a decorated Navy officer who was a prisoner of war in Vietnam. “He’s not a war hero,” Trump said of McCain in 2015. He had also said at the time: “I like people who weren’t captured.”

On a call with reporters hosted by the Biden campaign on Friday, Illinois Senator Tammy Duckworth lambasted Trump for “belittling the sacrifices of those who have shown more bravery than he’s capable of”.

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Duckworth, a retired Army National Guard lieutenant colonel who lost both of her legs in the Iraq War, has been a prominent critic of Trump’s handling of military issues. Knocking Trump for allegedly inventing an injury to avoid serving in the Vietnam War, Duckworth said she would “take my wheelchair and my titanium legs over Donald Trump’s supposed bone spurs any day”.

Khizr Khan, whose son, Humayun, was killed in action in Iraq in 2004, joined Duckworth on the call and said Trump’s “life is a testament to selfishness”.

Khan, who drew national attention after criticising Trump during the 2016 Democratic National Convention, added: “Words we say are windows into our souls. So, when Donald Trump calls anyone who places their lives in service of others a loser, we understand Trump’s soul.”

Veterans also condemned the president’s alleged remarks.

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Paul Eaton, a retired major general, in a Twitter video said Trump had shown “disrespect to the military in countless occasions”, adding: “You’re no patriot.”

VoteVets posted online a video, in which six families of US soldiers who died while on duty criticised Trump, each one declaring their children were not losers or suckers. “You don’t know what it is to sacrifice,” one father said.

Reporting from Alexandria in the US state of Virginia, Noble Reporters Media said Trump’s alleged comments had been confirmed by multiple news outlets.

“This story isn’t going away, because now, a number of news outlets here in Washington have confirmed the same scope and the same quotes that were in that story. That includes Fox News, which has been the president’s go-to television news network.”

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Jordan was referring to reporting by Jennifer Griffin, Fox News’s national security correspondent, who said two former Trump administration officials had confirmed The Atlantic’s reporting.

‘This never happened’
Trump’s supporters, meanwhile, took to television networks and social media to defend the president, with Secretary of State Mike Pompeo telling the programme, Fox and Friends, on Friday that he was with the president for a good part of the trip to France.

“I never heard him use the words that are described in that article,” Pompeo said.

US Defense Secretary Mark Esper issued a statement saying “Trump has the highest respect and admiration for our nation’s military members, veterans and families” and “has fought for greater pay and more funding” for the armed forces.

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Sarah Huckabee Sanders, who was the White House press secretary at the time of Trump’s visit, said of The Atlantic report: “I was actually there and one of the people part of the discussion – this never happened.”

First Lady Melania Trump also defended her husband, issuing a rare public statement, calling Trump’s alleged mockery of US war dead “not true” and blasting The Atlantic’s reliance on anonymous sources.

Mike Pence, the vice president, said he was not in Paris but “it never happened”.

He told CNBC: “American people just roll their eyes at these late-hit, anonymous-source media coming from The Atlantic or anywhere else. It’s just politics as usual.”


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One thought on “Rage amid reports Trump calls ‘Us wars, ‘dead losers” [United States]”

  1. The 10th sugia of our Av Mishna ื‘ื‘ื ืงืžื, from :ื• to .ื–. 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 ืชืจื™”ื’ 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.
    ืœืฉืœื ืชืฉืœื•ืžื™ ื ื–ืง: ืช”ืจ (ืฉืžื•ืช ื›ื‘) ืžื™ื˜ื‘ ืฉื“ื”ื• ื•ืžื™ื˜ื‘ ื›ืจืžื• – ื™ืฉืœื. ืžื™ื˜ื‘ ืฉื’ื”ื• ืฉืœ ื ื™ื–ืง, ื•ืžื™ื˜ื‘ ื›ืจืžื• ืฉืœ ื ื™ื–ืง. ื“ื‘ืจื™ ืจื‘ื™ ื™ืฉืžืขืืœ. ืจ’ ืขืงื™ื‘ื ืื•ืžืจ ืœื ื‘ื ื”ื›ืชื•ื‘ ืืœื ืœื’ื‘ื•ืช ืœื ื–ืงื™ืŸ ืžืŸ ืขืขื™ื“ื™ืช. ื•ืง”ื• ืœื”ืงื“ืฉ. ืคืจืง ืฉืฉื™ ื‘ื‘ื ืงืžื: ื›ื™ืฆื“ ืžืฉืœืžืช ืžื” ืฉื”ื–ื™ืงื”? ืฉืžื™ืŸ ื‘ื™ืช ืกืื” ื‘ืื•ืชื” ืฉื“ื”, ื›ืžื” ื”ื™ืชื” ื™ืคื”, ื•ื›ืžื” ื”ื™ื ื™ืคื”. ืจ’ ืฉืžืขื•ืŸ ืื•ืžืจ ืืœื›ื” ืคื™ืจื•ืช ื’ืžื•ืจื™ื ืžืฉืœืžืช – ืคื™ืจื•ืช ื’ืžื™ืจื™ื. ืื ืกืื” – ืกืื”. ืื ืกืืชื™ื – ืกืืชื™ื. ืคืจืง ื—ืžื™ืฉื™ ื’ื™ื˜ื™ืŸ. ื”ื ื™ื–ืงื™ืŸ: ืฉืžื™ืŸ ืœื”ืŸ ื‘ืขื™ื“ื™ืช. ื•ื‘ืขืœ ื—ื•ื‘ ื‘ื‘ื™ื ื•ื ื™ืช. ื•ื›ืชื•ื‘ืช ืืฉื” ื‘ื–ื™ื‘ื•ืจื™ืช.
    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.

    ืจืื” ื‘ืขื ื™ื ื•, ื•ืจื™ื‘ื” ืจื™ื‘ื ื•, ื•ื’ืืœื ื• ืžื”ืจื” ืœืžืขืŸ ืฉืžืš, ื›ื™ ื’ื•ืืœ ื—ื–ืง ืืชื”: ื‘ืจื•ืš ืืชื” ื”’, ื’ื•ืืœ ื™ืฉืจืืœ.

    The opening Book of ื“ื‘ืจื™ื 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 ืขืจื•ื” with their father. Avraham the prophet prayed for healing of the house of Avi-Melech and Sarah conceived children.

    The prophet ื™ืฉืขื™ื”ื• 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 ื ืขืฉื” ื•ื ืฉืžืข. 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 ื“ื‘ืจื™ื, 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.
    ื‘ืฉืขืžื“ื” ืžืœื›ื•ืช ื™ื•ืŸ ื”ืจืฉืขื” ืขืœ ืขืžืš ื™ืฉืจืืœ, ืœื”ืฉื›ื™ื—ื ืชื•ืจืชืš, ื•ืœื”ืขื‘ื™ืจื ืžื—ืงื™ ืจืฆื•ื ืš ื•ื›ื•’.
    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.

    ืจืคืื ื• ื”’ ื•ื ืจืคื, ื”ื•ืฉื™ืขื ื• ื•ื ื•ืฉืขื”, ื›ื™ ืชื”ืœืชื ื• ืืชื”, ื•ืขืœื” ืจืคื•ืื” ืฉืœืžื” ืœื›ืœ ืžื›ื•ืชื™ื ื•, ื›ื™ ืืœ ืžืœืš ืจื•ืคื ื ืืžืŸ ื•ืจื—ืžืŸ ืืชื”: ื‘ืจื•ืš ืืชื” ื”’, ืจื•ืคื ื—ื•ืœื™ ืขืžื• ื™ืฉืจืืœ.

    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 ืžืฉืคื˜ื™ื adjacent to Parshat ื™ืชืจื•, located in the Book of ืฉืžื•ืช, 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 ืžืฉืœ\ื ืžืฉืœ sh’itta of learning. The revelation of the Mishkan, as it applies to the generations of Israel – do we keep faith with the ื ืขืฉื” ื•ื ืฉืžืข brit or does our tuma Yatzir entice us to pursue ืขืจื•ื”/avoda zara. The yoke of faith: HaShem judges all the destiny of nations. The Israel ืคืจื˜ to the Goyim ื›ืœืœ, 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 ืžืฉืœ teaches the ื ืžืฉืœ 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 ืœืฉืžื”, 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 ืขืจื•ื” 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.

    ื‘ืจืš ืขืœื™ื ื• ื”’ ืืœื”ื™ื ื• ืืช ื”ืฉื ื” ื”ื–ืืช ื•ืืช ื›ืœ ืžื™ื ื™ ืชื‘ื•ืืชื” ืœื˜ื•ื‘ื”, ื•ืชืŸ ื‘ืจื›ื” ืขืœ ืคื ื™ ื”ืื“ืžื” ื•ืฉื‘ืขื ื• ืžื˜ื•ื‘ื”, ื•ื‘ืจืš ืฉื ืชื ื• ื›ืฉื ื™ื ื”ื˜ื•ื‘ื•ืช: ื‘ืจื•ืš ืืชื” ื”’, ืžื‘ืจืš ื”ืฉื ื™ื.

    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 ืžืฉืœ 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 ื‘ื—ืงืชื™. 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.

    ืชืงืข ื‘ืฉื•ืคืจ ื’ื“ื•ืœ ืœื—ืจื•ืชื ื•, ื•ืฉื ื ืก ืœืงื‘ืฅ ื’ืœื™ื•ืชื™ื ื•, ื•ืงื‘ืฆื ื• ื™ื—ื“ ืžืืจื‘ืข ื›ื ืคื•ืช ื”ืืจืฅ: ื‘ืจื•ืš ืืชื” ื”’, ืžืงื‘ืฅ ื ื“ื—ื™ ืขืžื• ื™ืฉืจืืœ.

    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 ื™ื—ื–ืงืืœ. 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.

    ื”ืฉื™ื‘ื” ืฉื•ืคื˜ื™ื ื• ื›ื‘ืจืืฉื•ื ื” ื•ื™ื•ืขืฆื™ื ื• ื›ื‘ืชื—ืœื”, ื•ื”ืกืจ ืžืžื ื• ื™ื’ื•ืŸ ื•ืื ื—ื”, ื•ืžืœืš ืขืœื™ื ื• ืืชื” ื”’ ืœื‘ื“ืš ื‘ื—ืกื“ ื•ื‘ืจื—ืžื™ื ื•ืฆื“ืงื ื• ื‘ืžืฉืคื˜: ื‘ืจื•ืš ืืชื” ื”’, ืžืœืš ืื•ื”ื‘ ืฆื“ืงื” ื•ืžืฉืคื˜ (ื‘ืขืฉื™”ืช ื”ืžืœืš ื”ืžืฉืคื˜)

    The month of Elul and t’shuva has come. The term ืžืœืš, 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 ืชืจื™”ื’ commandments. The mussar of this blessing judges the path walk the Cohen nation walks, or fails to walk therein.
    ื—ื‘ืงื•ืง ื:ื-ื“. ื”ืžืฉื ืืฉืจ ื—ื–ื” ื—ื‘ืงื•ืง ื”ื ื‘ื™ื ืขื“ ืื ื” ื”’ ืฉื•ืขืชื™, ื•ืœื ืชืฉืžืข? ืื–ืขืง ืืœื™ืš ื—ืžืก, ื•ืœื ืชื•ืฉื™ืข? ืœืžื” ืชืจืื ื™ ืื•ืŸ, ื•ืขืžืœ ืชื‘ื™ื˜?ื•ืฉื“ ื•ื—ืžืก ืœื ื’ื“ื™ ื•ื™ื”ื™ ืจื™ื‘ ื•ืžื“ื•ืŸ ื™ืฉื. ืขืœ ื›ืŸ ืชืคื•ื’ ืชื•ืจื”, ื•ืœื ื™ืฆื ืœื ืฆื— ืžืฉืคื˜, ื›ื™ ืจืฉืข ืžื›ืชื™ืจ ืืช ื”ืฆื“ื™ืง! ืขืœ ื›ืŸ ื™ืฆื ืžืฉืคื˜ ืžืขืงืœ.
    ื™ืฉืขื™ื” ื: ื—,ื˜. ื•ื ื•ืชืจื” ื‘ืช ืฆื™ื•ืŸ ื›ืกื›ื” ื‘ื›ืจื, ื›ืžืœื•ื ื” ื‘ืžืงืฉื” , ื›ืขื™ืจ ื ืฆื•ืจื”! ืœื•ืœื™ ื”’ ืฆื‘ืื•ืช ื”ื•ืชื™ืจืœื ื• ืฉืจื™ื“, ื›ืžืขื˜ ื›ืกื“ื ื”ื™ื™ื ื•, ืœืขืžืจื” ื“ืžื™ื ื•!
    ื“ื‘ืจื™ื, ืฉื•ืคื˜ื™ื ื›ื: ื•,ื–. ื•ื›ืœ ื–ืงื ื™ ื”ืขื™ืจ ื”ื”ื•ื ื”ืงืจื‘ื™ื ืืœ ื”ื—ืœืœ ื™ืจื—ืฆื• ืืช ื™ื“ื™ื”ื ืขืœ ื”ืขื’ืœื” ื”ืขืจื•ืคื” ื‘ื ื—ืœ ื•ืขื ื• ื•ืืžืจื• ื™ื“ื™ื ื• ืœื ืฉืคื›ื• ืืช ื”ื“ื ื”ื–ื” ื•ืขื™ื ื™ื ื• ืœื ืจืื• ื•ื›ื•’.

    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 ืžืœื›ื™ื ื, 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 ื™ื”ื•ืฉืข 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 ืฉื•ืคื˜ื™ื, makes ืจืžื– 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 ืœืฉืžื”.

    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 ื“ืื•ืจื™ื™ืชื commandment to rule the land with righteous justice.

    The mitzva of shabbot makes the definitive ืจืžื– to justice. A land ruled with injustice can not share shalom among its brit allies and citizens.
    ืฉืžื•ืช ืœื: ื•ืืชื” ื“ื‘ืจ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ืœืืžืจ ืืš ืืช ืฉื‘ืชืชื™ ืชืฉืžืจื• ื›ื™ ืื•ืช ื”ื•ื ื‘ื™ื ื™ ื•ื‘ื™ื ื™ื›ื ืœื“ืจืชื™ื›ื ืœื“ืขืช ื›ื™ ืื ื™ ื”’ ืžืงื“ืฉื›ื ื•ืฉืžืจืชื ืืช ื”ืฉื‘ืช ื›ื™ ืงื“ืฉ ื”ื•ื ืœื›ื ืžื—ืœืœื™ื” ืžื•ืช ื™ื•ืžืช ื›ื™ ื›ืœ ื”ืขืฉื” ื‘ื” ืžืœืื›ื” ื•ื ื›ืจืชื” ื”ื ืคืฉ ื”ื”ื•ื ืžืงืจื‘ ืขืžื™ื” ืฉืฉืช ื™ืžื™ื ื™ืขืฉื” ืžืœืื›ื” ื•ื‘ื™ื•ื ื”ืฉื‘ื™ืขื™ ืฉื‘ืช ืฉื‘ืชื•ืŸ ืงื“ืฉ ืœื”’ ื›ืœ ื”ืขืฉื” ืžืœืื›ื” ื‘ื™ื•ื ื”ืฉื‘ืช ืžื•ืช ื™ื•ืžืช ื•ืฉืžืจื• ื‘ื ื™ ื™ืฉืจืืœ ืืช ื”ืฉื‘ืช ืœืขืฉื•ืช ืืช ื”ืฉื‘ืช ืœื“ืจืชื ื‘ืจื™ืช ืขื•ืœื ื‘ื™ื ื™ ื•ื‘ื™ืŸ ื‘ื ื™ ื™ืฉืจืืœ ืื•ืช ื”ื•ื ืœืขืœื ื›ื™ ืฉืฉืช ื™ืžื™ื ืขืฉื” ื”’ ืืช ื”ืฉืžื™ื ื•ืืช ื”ืืจืฅ ื•ื‘ื™ื•ื ื”ืฉื‘ื™ืขื™ ืฉื‘ืช ื•ื™ื ืคืฉ.
    ืฉื•ืคื˜ื™ื ื:ื–. ื•ื™ืืžืจ ืื“ื ื™-ื‘ื–ืง, ืฉื‘ืขื™ื ืžืœื›ื™ื ื‘ื”ื ื•ืช ื™ื“ื™ื”ื ื•ืจื’ืœื™ื”ื ืžืงืฆืฆื™ื, ื”ื™ื• ืžืœืงื˜ื™ื ืชื—ืช ืฉืœื—ื ื™ ื›ืืฉืจ ืขืฉื™ืชื™ ื›ืŸ ืฉืœื ืœื™ ืืœื”ื™ื. ื•ื™ื‘ื™ืื”ื• ื™ืจื•ืฉืœื ื•ื™ืžืช ืฉื.

    Parshat ื ืฉื compares two cases
    ื‘ืžื“ื‘ืจ ื”: ื•,ื–: ื™ืขืฉื• ืžื›ืœ ื—ื˜ืืช ื”ืื“ื ืœืžืขืœ ืžืขืœ ื‘ื”’ ื•ืืฉืžื” ื”ื ืคืฉ ื”ื”ื•ื ื•ื”ืชื•ื“ื• ืืช ื—ื˜ืืชื ืืฉืจ ืขืฉื• ื•ื”ืฉื™ื‘ ืืช ืืฉืžื• ืชืจืืฉื• ื•ื—ืžื™ืฉืชื• ื™ืกืฃ ื™ืœื™ื• ื•ื ืชืŸ ืœืืฉืจ ืืฉื ืœื• … ื›ื ื’ื“ ื”:ื™ื“. ื•ืขื‘ืจ ืขืœื™ื• ืจื•ื— ืงื ืื” ื•ืงื ื ืืช ืืฉืชื• ื•ื”ื•ื ื ื˜ืžืื” ืื• ืขื‘ืจ ืขืœื™ื• ืจื•ื— ืงื ืื” ื•ืงื ื ืืช ืืฉืชื• ื•ื”ื™ื ืœื ื ื˜ืžืื”.

    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 ืฉืคื˜ื™ื ื•ืฉื˜ืจื™ื, a ืจืžื– 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 ื‘ื—ืงืชื™, adjacent to the middah of ืืจืš ืืคื™ื, whereas the 2nd crown of blessings and curses, adjacent to ื ืฆืจ ื—ืกื“ ืœืืœืคื™ื. Two separate ื‘ืจื›ื•ืช 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:

    ื•ืœื ื™ืฉื™ื‘ ืืช ื”ืขื ืžืฆืจื™ืžื”, ืœืžืขืŸ ื”ืจื‘ื•ืช ืกื•ืก ื•ื”’ ืืžืจ ืœื›ื ืœื ืชืกืคื•ืŸ ืœืฉื•ื‘ ื‘ื“ืจืš ื”ื–ื” ืขื•ื“.

    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.

    ื•ืœืžืœืฉื™ื ื™ื ืืœ ืชื”ื™ ืชืงื•ื”, ื•ื›ืœ ื”ืจืฉืขื” ื›ืจื’ืข ืชืื‘ื“, ื•ื›ืœ ืื•ื™ื‘ื™ืš ืžื”ืจื” ื™ื›ืจืชื•, ื•ื–ืจื™ื ืžื”ืจื” ืชืขืงืจ ื•ืชืฉื‘ืจ ื•ืชืžื’ืจ ื•ืชื›ื ื™ืข ื‘ืžื”ืจื” ื‘ื™ืžื™ื ื•: ื‘ืจื•ืš ืืชื” ื”’, ืฉื•ื‘ืจ ืื•ื™ื‘ื™ื ื•ืžื›ื ื™ืข ื–ื“ื™ื

    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 ืขืจื•ืช ื“ื‘ืจ/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.

    ื•ื‘ืืช ืืœ ื”ื›ื”ืŸ … ื•ืืžืจืช ืืœื™ื• … ื•ืขื ื™ืช ื•ืืžืจืช ืœืคื ื™ ื”’ ืืœื”ื™ืš — ืืจืžื™ ืื‘ื“ ืื‘ื™ ื•ื™ืจื“ ืžืฆืจื™ืžื” ื™ื’ืจ ืฉื ื‘ืžืชื™ ืžืขื˜ ื•ื™ื”ื™ ืฉื ืœื’ื•ื™ ื’ื“ื•ืš ืขืฆื•ื ื•ืจื‘ ื•ื›ื•’.

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