Exalt the Name of the Lord our God! Exalt the Truth of the Lord our God! What Can We Learn From Psalm 119?

A verse for the ages, as young men and women battle the influence of sin in this world, especially in our times. The younger generations are encouraged to be free, to experience all that the world has to offer, to find their “own” way, and make decisions that will make them happy whatever it might be. It becomes all about selfishly satisfying one’s desires, wants with an inward-looking focus.

Psalm 119:9-16 Names of God Bible

How can a young person keep his life pure?
    He can do it by holding on to your word.
10 I wholeheartedly searched for you.
    Do not let me wander away from your commandments.
11 I have treasured your promise in my heart
    so that I may not sin against you.
12 Thanks be to you, O Yahweh.
    Teach me your laws.
13 With my lips I have repeated
    every regulation that comes from your mouth.
14 I find joy in the way shown by your written instructions
    more than I find joy in all kinds of riches.
15 I want to reflect on your guiding principles
    and study your ways.
16 Your laws make me happy.
    I never forget your word.

The Word of God for the Children of God. In Excelsis Deo! Alleluia! Amen.

How can a young Man keep his heart pure?

How can a young Woman keep her heart pure?

What can we teach our brothers and sisters, whether they are believers or not, to give aide, guidance and support to their day to life choices and decisions?

What can we ourselves learn from the length and breadth of Psalm 119 to give ourselves an answer to these questions when we are the one’s who are asking?

Containing 176 verses, Psalm 119 is the longest single chapter in the Bible.

The author of Psalm 119 is unknown, but most scholars agree that it was written by David, Ezra, or Daniel.

Each of these proposed authors suffered serious difficulties in his life, and the author of Psalm 119 reflects that in descriptions of plots, slanders, and taunts against him (verses 23, 42, 51, 150 ), persecutions (verses 61, 86, 95, 110, 121, 134, 157, 161), and afflictions (verses 67, 71, 143, 153). The persecution and affliction of both the man (and woman) of God is a major theme of Psalm 119.

Another prominent theme in Psalm 119 is the profound truth that the Word of God is all-sufficient. 

The full throated expression of Psalm 119 is a natural expansion and extension of Psalm 19:7-9:

“The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple. The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes. The fear of the LORD is pure, enduring forever. The ordinances of the LORD are sure and altogether righteous.”

There are eight different terms referring to the Word of God throughout the psalm: lawtestimoniespreceptsstatuescommandmentsjudgmentsword, and ordinances. In almost every verse, the Word of God is clearly mentioned. 

Psalm 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself.

Notice these attributes of God ascribed to Scripture in Psalm 119:

1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
2. Trustworthiness (verse 42)
3. Truthfulness (verses 43, 142, 151, 160)
4. Faithfulness (verse 86)
5. Unchangeableness (verse 89)
6. Eternality (verses 90,152)
7. Light (verse 105)
8. Purity (verse 140)

The format of Psalm 119 is an alphabetic acrostic, meaning that the first letters of each line in Hebrew follow through the alphabet, 8 lines per letter, thus 8 lines x 22 letters in Hebrew = 176 lines. One sure and certain message of this psalm is that we are to first and foremost exalt the Lord our God, live a lifestyle which demonstrates our sure and certain obedience to the truth of the Lord, the Lord who is a God of order (hence the acrostic structure), not of a god of chaos.

The Word of God here begins quickly. Right away we read how the psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart.

The author of the psalm is a man who has known great trouble in his life, but also one who has come through it with a deep and passionate understanding of God’s unfailing love and compassion (Psalm 119:75-77).

Throughout his affliction, the author clings to the truths he learns from the Scriptures, which are eternal, “stand firm in the heavens” (Psalm 119:89-91). His love for the Word of God and his dedication to remember it and live by it is a theme repeated over and over (verses 11, 15–16, 24, 34, 44, 47, 55, 60, etc.).

These are but a select few the vast number of lessons for us in this great psalm. I am sure and certain that with much prayer and diligent study you’ll find more!

John 17:1-3 Names Of God Bible

Jesus Prays for Himself, His Disciples, and His Church

17 After saying this, Yeshua looked up to heaven and said, “Father, the time is here. Give your Son glory so that your Son can give you glory. After all, you’ve given him authority over all humanity so that he can give eternal life to all those you gave to him. This is eternal life: to know you, the only true God, and Yeshua Christ, whom you sent.

John 17:13-18 English Standard Version

13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not ask that you take them out of the world, but that you keep them from the evil one.[a]16 They are not of the world, just as I am not of the world. 17 Sanctify them[b] in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world.

The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15-17). The Scriptures are a true reflection of God’s nature, and from them we can learn that we can trust His character and His plan and His purposes for mankind, even when those plans include affliction and persecution. Blessed indeed are we if our delight is in the law of the Lord, and on His law we meditate day and night (Psalm 1:1-2).

In the name of the Father and the Son and the Holy Spirit, Let us now Pray;

Gracious and ever-living God,
You have given your promise for us to treasure in our hearts,
and your justice for us to declare with our lips.
You have given your commandments as a sure path for us,
and your decrees for our richest delight.
You have given your Covenant so that we may have life in its fullness,
and the urgings of your Spirit for our attentive listening to your word.

Eternal God,
whose creative word
brought life out of darkness,
we praise you.
Suffering God,
whose incarnate word
lived and died among us to show us your love,
we adore you.
Gracious and ever-living God,
whose living word
breathed your Holy Spirit on the church,
we worship you.
— Copyright © 2000 Jeff Shrowder, http://thebillabong.info/

Author: Thomas E Meyer Jr

Formerly Homeless Sinner Now, Child of God, Saved by Grace.

9 thoughts on “Exalt the Name of the Lord our God! Exalt the Truth of the Lord our God! What Can We Learn From Psalm 119?”

  1. REAL JUDAISM @wordpress.com Maimonides 13 Principles; #12 – The Messianic Era Rabbi Mordechai Blumenfeld
    My Response:

    Oppose the 13 principles of faith. Torah faith centers upon Justice Justice Pursue. This creed theology exists as assimilation to Xtian avodah zarah. A hard fast rule that shuts down missionaries on the spot: The question – ‘Which Torah commandment did the prophet Shemuel learn as the יסוד of the commandment to anoint the Houses of Shaul and David’? Talk of Moshiach without the Torah … just reactionary non sense\narishkeit/ in Yiddish.

    The unique quality of Torah commandments – their universal applicability. For example: Tefillah in the place of korbanot; the Sages learn Torah commandments to apply to Klall Israel, and not to some hoped fore-future born Man. Difficulty: the laws of niddah do not apply to men. But the laws of tumah and modesty – which the mussar commandment of niddah instructs the most essential נמשל of tumah and modesty – DOES equally apply to Men. Torah commandments command mussar. The Ramban’s introduction to the Chumash refers to ‘Black Fire on White Fire’. It seems a valid interpretation of this kaballistic metaphor: משל\\נמשל. Rabbi Waldman, one of my Yeshiva instructors at D’var Yerushalim, taught me that students of the Talmud had to develop the skill, to continually make דיוקים when they learn any page of Gemarah.

    This skill of bi-polar inference making, it efficiently separates learning a page of Gemarah from reading a page of Gemarah. The mitzvah of Moshiach learns from Moshe anointing the House of Aaron. As the Talmud affixes the mitzva of tefillah to korbanot, so too the prophet Shmuel affixed the mitzva of Moshiach to the concept of “king”. Blessings, according to the halachah require שם ומלכות. The משל ‘king’, has the נמשל of dedicated tohor middot, to sally forth and fight the wars between the two opposing Yatzirot.

    What mussar does kingship instruct which elevates a blessing from that of a praise – as found in say — Tehillem? Learning requires בינה. This key term the Talmud, the Gemarah defines as discerning like from like; ‘learning a subject in the midst of another subject’. Do you see the דיוק made upon the language of the Talmud? משל\\נמשל a defining technique of instruction which rabbinic literature continually relies upon and employs.

    Learning how to learn Torah and Talmudic Primary sources requires students to acquire these most basic & necessary skills. Learning a page of T’NaCH or Gemarah, simply does not compare to reading a page of T’NaCH or Gemarah. Both this and that base the Order of any page upon sugiot. Oral Torah, whether learned from a T’NaCH or Talmudic sources learns by way of precedents. The Mishnah bases its Common Law Case\\Rule style upon the common law comparison of sugiot discipline as a חכם learn from T’NaCH literature.

    What caused the curse of ירידת הדורות? Compare what the Xtian church abomination did to their Bible to how assimilated Rambam organized his code of law. בינה requires the discipline and critical eye that can separate and discern between like from like. Both the Biblical Xtian translators and the Rambam code bear striking resemblances. The foreign Xtians who translated their bibles into their own image, they up-rooted the Order of Sugiot and replaced that Order with foreign alien, arbitrarily imposed, Chapters and verses. How a person organizes thoughts radically changes what that person perceives. O, D, G … G0D or DOG.

    After the Rambam, Jews became addicted to learning our Primary Sources of faith by means of commentaries. Contrast the Baali Tosafot commentary to the Talmud. The Baali Tosafot quoted the Rambam all of twice. Both times they argued against his opinion. Why does the style of Baali Tosafot learning continually jump off the page and bring some other Talmudic source from some different Gemarah sources? Answer: the Baali Tosafot strives to duplicate how the Gemarah learns a specific Case\Rule Mishna.

    The Rambam code closely resembles the errors made by the bible translators. (1) He cherry picked halachot comparable to how the New Testament cherry picked T’NaCH p’sukim\\verses. (2) He up-rooted the sugiot within the Order of the Talmud and replaced it with chapters and topic headlines. (3) Most damning — He confused Oral Torah logic with Law. Contrast how the B’hag, the Rif and the Rosh organized their codifications with that of the absurd & obtuse Rambam code. These opposite\\tohor codes of law, they did not cherry pick halachot as did the Rambam code. The Order of the Rambam halachot strikingly separates and distinguishes itself from the opposing tohor codes. Gone – the ability to compare a precedent halachah to its specific Case\\Rule Mishna.

    Logic compares cases. The Mishna employs a Case\\Rule common law style. The Gemarah brings halachot from throughout the 6 Orders of the Mishna to compare this precent to that Case\\Rule of the Mishna. The style of the Gemarah: Difficulty\\Answer. Why this style? The Gemarah brings precedents to compare (Oral Torah logic) them to the Case\\Rule of a specific Mishna. All post Rambam scholarship made upon his code, they universally validate the error of the Rambam’s failure to include exactly from where he culled that specific halachic ruling from the Talmud. Alas the ירידת הדורות curse, they could quote a theoretical Gemarah source but they failed, all commentaries made upon the Yad ha-Chazaka, to compare that halachic precedent which that code cherry picked to learn the Case\\Rule Mishna! Worlds separate logic from law, just as do Torah commandments of mussar from Courtroom legal rulings of halachic law.

    The study of Talmud compares to weaving two separate fabrics together. The Difficulty\\Answer style of Gemarah learning a Case\\Rule Mishna, it learns through the logic of making comparisons or contrasts with the aim of achieving a depth analysis of the intent\\k’vanna of the language of Rabbi Yechuda’s Case\\Rule Mishna. This learning by way of bringing precedents — it defines how to learn both T’NaCH and Talmudic literature. The much later Talmud follows the sh’itta of learning originally established by the far earlier T’NaCH חכמים.

    The Rambam code destroyed this discipline of learning. Instead of instructing students to learn how to understand\\discern between like and like, this tumah code rebelled against the kabbalah of פרדס taught by Rabbi Akiva and all the talmudim of Rabbi Akiva – the rabbis whose opinions the Sha’s Yerushalmi\\Bavli brings. The Rambam compares to the princes whom Moshe the prophet sent to spy out the land; to the Great Man Korach who challenged the commandments which Moshe learned by means of the Oral Torah revelation of logic @ Horev. His code changed the intent\\k’vanna of learning, which compares a Case to a precedent … unto a focus upon the end product the halachah. His code ripped the Aggadic\\Halachic fabric which ironically shapes and determines “משנה תורה”! This key term, another name for the Book of דברים, has the interpretation meaning of “Legislative Review”. The wisdom of prioritizing the mussar commandments as the k’vanna of the forms of law — halachot.

    The New Testament writers would confuse Torah commandments with law. Law, from both the Mishna and Gemarah, comes from Court judicial rulings. Torah commandments command mussar. Mussar simply not the same as law. Confusing Torah commandments with law witnessed and testifies against, the creation of the false religion known as Xtianity. The apostle Paul, by way of precedent, he perverted the Torah mussar of g’lut, as told in the stories of the expulsion of Adam from the Garden, Noach exiled in his Ark, and Avram at the brit cut between the pieces,,, with ‘Original Sin’. This theology uprooted the mussar of g’lut\exile – the Torah blessing\curse responsibility of faith – it set the New Testament upon a course of faith that corrupt man required the death and resurrection of messiah to save Man from sin and death. An unheard of faith that never caused the hairs of our forefathers to stand on end in dread and fear.

    After the Rambam code came the ירידת הדורות. Students of the T’NaCH and Talmud stopped learning by comparing precedents! They relied solely upon later commentaries rather than searching the Primary sources for precedents – like as did the Baali Tosafot – the grand children of Rashi. Post Rambam, especially among Achronim pilpul – who tend to compare two competitive Reshon commentaries made on the Talmud, and split hairs to a degree that when the children return home for shabbot, that they discuss any and everything other than their learning that week in Yeshiva.

    Students stopped learning the B’hag, Rif, Rosh, commentaries of halachah as a definitive set of Gemarah halachot which require a study of the logic that compares these halachic precedents set aside as קודש, to learn a depth analysis of the specific Case\\Rule Mishna. Rather, the focus of Yeshiva learning shifts to debates over what qualifies as the halachah, and all that that entails. A subtle but distinct shift to a tangential different subject all together. The ירידת הדורות scholarship of the Tur and Shulkan Aruch codifications of Halachah. These ירידת הדורות commentaries upon commentaries upon commentaries on the halachah…. Gone from Jewish consciousness, the revelation of Oral Torah logic first revealed @ Horev. Comparable to the post apostle Paul theology of ‘Original Sin’ which uprooted the Torah concept of g’lut from both the New Testament and all later generations of Xtian church folk; their mental awareness of the story of the expulsion of Adam from the garden of Eden.

    Assimilation learns from the negative commandment: the ways of Egypt and Canaan – do not follow. The folk of Egypt and Canaan no more accepted the revelation of the Torah at Sinai than have the believers of JeZeus and Mohammad. Following the publication of the Rambam code began the ירידת הדורות experienced by g’lut Jewry. The opening Mishna of גיטין teaches that g’lut Jewry had already lost the knowledge how to do mitzvot לשמה. Jews cannot keep and observe Torah commandments in g’lut – a Torah curse of g’lut itself. That the Rambam code duplicates the errors of the Xtian church biblical translators testifies that Jews in g’lut worship other Gods.


    1. It was your own exceedingly intelligent Pharisee Saul of Tarsus who did much of the New Testament writing 2000 years ago, who knew exceedingly and abundantly more than you will ever know about understanding, interpreting Talmud, Torah. In the midst of his zealous protection of Talmud and Torah, from the “traitorous” new followers of Christ imprisoning them by the hundreds if not more, participating in the stoning of the Martyr Stephen (I believe you know the story quite well), who had his fateful life altering encounter with the Resurrected Christ. The brilliance of Saul of Tarsus who became the Apostle Paul, educationally, was unmatched having been taught, mentored and trained by ancient Israel’s greatest Rabbi Gamaliel. It was Saul/Paul who took the full magnitude of his knowledge and application of Talmud/Torah around the ancient Middle East region and into Greece. It is Saul/Paul who was the “Pharisee Above All Pharisees” who worked and studied and spoke in synagogues and virtually shaped and reshaped the faith and religious understanding of the ancient world. His words did not minimize Talmud or Torah but were used as the foundation for moving Yahweh God forward in the hearts of the people for all subsequent generations. Judaism did not stop because Saul/Paul wrote what he wrote. God is the only One who moves us forward regardless of our belief systems and how they were shaped and reshaped by centuries of writings and commentaries. You struggle to write both eloquently and mightily against New Testament writings and how they are Apostasy to the maximum against God. Despite the accuracy or inaccuracy what you write God still brought you to this point in your life reading my Christian Blog whose writings are divinely inspired from Talmud Torah writings and SaulPaul and the four Gospel narrators. Despite the accuracy or inaccuracy of what I write in my Christian blog, God brought me this far in my life through Talmud and Torah teachings when I was a 13-year-old Jewish boy chanting and reading the story from the Torah portion of Judges, of Jephthah the Gileadite at my Bar Mitzvah June 29th, 1974 under the years long tutelage of the world-renowned halakhic expert Rabbi Dr. Isaac Klein. (https://en.wikipedia.org/wiki/Isaac_Klein).


      1. Neither you nor i can comment upon the knowledge of a dead man. As a Jew some of my people view Paul as an agent provocateur who infiltrated what later became the Xtian abomination on the road to Damascus. Once inside the rebel religion, he preached that brit melah had ceased as a Torah commandment. This destroyed the influence of this new religion of avodah zarah among the Jewish people. Then he traveled to Rome and preached that Jesus was the king of the Jews and Son of God. This enraged Caesar and promoted Civil War among and between Roman society.


      2. So, I guess that we will just have to accept that despite ourselves, and how we got to this same point in history that the Grace of God is still quite alive and well and still living and thriving magnificently among us both.

        I hope and pray you have a safe New Year’s in the year of our Lord 2022.


      3. despite your obviously malignant and narrow view of the absolute sovereignty of YAHWEH which you allegedly proclaim in your writings to know so much about …. despite all of your vain, and tireless efforts to limit the sovereignty of YAHWEH in the lives of those who believe differently than you,



      4. Yahweh duplicates to the tee the sin of the golden calf. The avodah zarah transgression … Aaron translated the Spirit Name (you call holy spirit) into a word. Just as your breath which you breath does not exist as a word, so too and how much more so the Name of HaShem revealed in the 1st Commandment at Sinai which your Xtian bible translations – one and all – duplicate exactly the error made by Aaron who translated the Name unto the word אלהים. Yahweh, Jehovah Lord, Allah the exact same error of avodah zarah.


      5. Daniel M. Klem a simple man of God@wordpress.com VerseD: Amose 5:24

        First order of business. The Hebrew T’NaCH contains no chapters and verses. This fundamental perversion of the T’NaCH came at the arrogant hands of the idiotic biblical translators who “converted” the Bible into their own image. All Bible translations – evil avodah zarah. Church idolatry (an incredibly bad translation for avodah zarah), [but this response speaks in the language of non bnai brit Goyim]. {Goyim a term of respect. Pagan\heathen Xtian terms of contempt}.

        The fools of the Xtian church, arbitrarily decided that imposing foreign chapters and verses upon the Books of the T’NaCH best served their evil cherry picking of verses propaganda rhetoric. Joseph Goebbels most probably learned his trade of propaganda corruption from reading the Xtian new testament. The Nazis clearly based their ‘Final Solution’ for European Jewry upon clear Xtian precedents of oppression violence and murder. Cain beget many evil & wicked children, who continued his tradition and filled the world with oppression bloodshed slander and courtroom injustice perpetuated by State salaried Judges.

        No European govern ever directed its Judges to try the Xtian church for war crimes committed against humanity. A disgrace which proves that Europe as a civilization – utter barbarians and savages, who preach morality but impose violence oppression and death upon the subject dark skinned inferior races; these pathetic unfortunate morons require imposed rule and order of the superior White Race. Like Leopold II’s just rule over the Niggers of the Congo – first established, by the love of JeZeus – in 1885. רשעים have no shame, coupled with very short memories by ensuing generations of the atrocity war crimes committed against mankind by their leaders.

        No European court ever tried, much less so, imprisoned that רשע. No European court ever forced Belgium to pay war crime compensations to the People of the Congo. But Xtian Beastiality continues to preach the preach that JeZeus saves. The slaughter of the natives from Africa to the New World, the Pacific Islands – Indochina to China, gawd damned church arrogance continues to piously sing hymns from their hymnals, as if war crimes ever committed. JeZeus saves,,, the church walks the walk,,, it goes from genocide to genocide, generation after generation – all in the name of love.

        Oral Torah logic as opposed to halachic law established by Jewish courtrooms, learns the sealed Masoret\traditions through the sh’itta\methodology known as common law. Common law stands upon the יסוד of precedents. The word יסוד, contains סוד\\hidden kabbalah. No one cans see the foundation upon which a building stands. When learning a minor prophet, the search to understand the mussar instruction which all prophets command, requires cross referencing that sugia of the minor prophet with similar sugiot in the major prophets. Learning a Case through precedents defines the sh’itta methodology of all common law throughout history in all societies to this day. Societies which lack – the rule of law – know anarchy, chaos, and Civil War.

        The sugia which contains your cherry picked verse עמוס ה:יח-כז. A very strong mussar which denounces the Xtian idolatry which preaches the second coming of JeZeus and the end of days. Let’s learn. Learning prophetic Primary sources – Day and Night different – from reading prophetic Primary sources. ירמיה ד:ט-כא. When ever a court places a רשע into נדוי\excommunication/, the court makes the din of their ruling public by blowing the shofar. The blowing of the shofar, it likewise defines ‘Yom HaDin upon the Brit’, otherwise known as the Yom Tov of Rosh HaShanna. When bnai brit hear the call of the shofar, dread fills their hearts comparable when the chosen Cohen nation first heard the call of the Shofar during the revelation of HaShem at Sinai.

        דיני נפשות\\Capital Crimes cases requires no less than two witnesses. The war crimes committed by the church through the generations of mankind stand on trial. שופטים ז:ט-יח, the 2nd witness called to testify. The Court of Israel blows the shofar against the רשע ‘whore of Babylon’.


  2. An introduction to the 6th פרק of Parshat אמור.
    An Introduction.

    What defines the concept of justice? Injustice, oppression, slander, rape, slavery and of course murder – these expressions of “tumah” middot, (these evil spirits) they live within the hearts of all mankind. What drives people, that causes them to enjoy inflicting pain upon others? Justice seeks to repair the ripped social fabric of the human “citizen-alliance”, damaged or destroyed through the expression of these tumah evil spirits within us. Which possess a long historical power to cause death and mayhem in society.

    The Torah opens with the extreme case of murder, as told in the aggadic story of Cain and Abel. The issue at stake – how best to respond to such human crimes against ourselves. The Torah concept of justice rejects the idea as reactionary which elevates the guilty murderer, and makes that criminal the central focus of the societal disaster. Guilt through the heinous crime committed, demands a permanent removal of that predator from membership in that society.

    The decision made by that predatory animal whereby criminals view citizens of society, as nothing other than an inferior species of hunted prey. This human predator, like refugees expelled to a foreign country, has little or no rights, after a court of law rules a guilty verdict. Rights apply strictly and only to citizens. For example, the United States, illegal aliens do not stand under the Constitutional umbrella, offered by the Bill of Rights only to citizens of that country.

    Horrific crimes of passion, following a court ruling of guilt, the convicted predator loses any and all partnership with that larger society/nation. Torah justice commands the quick and immediate public removal of these human predators from society. Hence the Torah commands the death penalty to publicly accomplish this obligation. Why does the Torah, as opposed to Goyim justice systems, reject the notion that throwing a man in jail for 20 years or more years?

    The issue of Torah justice prioritizes the need to repair the ripped social fabric of society consequent as a result when citizens of the land commit crimes which damage the oath brit alliance by which the house of Israel shares an essential trust with one another. A practical example: societies whose citizens do not feel fear, concerning the need to lock their homes and cars day and night. Obviously this oath brit alliance cannot occur if theft and violent crimes happen on a day by day basis. A hostile environment imposes harsh risks upon members of society. Especially when the press reports such crimes daily. Therefore Torah justice commands for the quick removal of tumah human predators from tohor society.

    The Torah rejects housing these dangerous predators, as if murderers compare to dangerous animals jailed within the confines of a Zoo. Rather the Torah commands the necessity to make a public rejection of such rabid predatory criminals. The Torah employs examples such as false prophets, or persons who entice their community to worship avodah zarah. It commands public condemnation and execution of these mal-adjusted former members of society. Justice most essentially strives to repair the rips of the torn and frayed social fabric; that the surviving family members related to the predator, and the surviving family members of the victim(s), can give mutual מחילה to one another.

    Yosef, for example, failed to give מחילה to his brothers. This “injustice” serves as a strong Torah mussar which teaches the consequences of Yosef’s refusal to give his brothers – this most essential and required מחילה – Israel, as a consequence, became Egyptian slaves. The idea of oppression and degradation defines the Torah concept of g’lut as a chief central theme which defines the Torah curse.

    Starting with the expulsion of Adam from the Garden, Noach’s survival in the Ark, and the oath sworn to Avram, that his future as yet unborn generations, would descend unto exile in a foreign land. These aggadic mussar stories all instruct the Torah concept of justice which makes an eternal focus upon the surviving family members … their absolute need to give מחילה to one another, as the key: holy of holies – k’vanna of the absolute TOP first order of priority need requirement for justice among and between our people, when social conflicts erupt among ourselves.

    Restated, justice forever strives to repair rips in the social fabric of society that occur on a daily basis. Only in this way: just compensation for damages inflicted – quickly – before the scars of traumatic crimes become an incurable mental psychosis, which establishes itself as a permanent impairment of social relationship interactions. Children raised in an environment of parental violence, later often continue this pattern of family persecutions.

    Soldiers who return home after experiencing the horrors of war often – years later – following the initial trauma experiences – develop mental illnesses which alter their ability to function within society in the manner comparable to how they did before that war trauma changed their perceptions of reality.

    The Talmud addresses makkat mardut\rabbinic lashes, a judicial penalty in matters of less severe damages which too tear the social fabric; makkat mardut, a complex and debated subject within the pages of the Talmud and commentaries. But the key point of Torah judicial law: justice primarily addresses the damage inflicted upon the larger social fabric; it seeks to cause society as a whole to fear the consequences of committing predatory crimes against the oath brit alliance community.

    Goyim conceptions of justice by contrast, express themselves primarily restricted to reactions against criminal behavior. The Torah rejects this conception of justice as fundamentally and utterly false. Torah justice does not, first and foremost primarily concern itself with the guilty criminal as does Goyim justice. A human does not transform into a predator of prey species in a day. Human predators do not change from human beings, a peaceful healthy part of society, to – so to speak – werewolves on the night of a full moon. The transformation depicted in the horror story Dr. Jekyll and Mr. Hyde, merely requires moments before the transformation from human to monster happens.

    But grasshoppers do not transform themselves into locust swarms without pressing and exact environmental conditions. The causes which transform persons into serial killers or mass murderers, probably similar emotional traumas persons who commit violent acts of rape or even lesser crimes of theft and the destruction of property of others probably also experience to some degree or another. The sages refer to these incredibly powerful yet unstable emotions (ecstatic insanity) by the general term: Yatzir Ha’Rah. The hunger, need, desire for sex, serves as but one, all to real example, of the long term effects of these and other exceptionally powerful emotions which surge through the veins of all human beings.

    Mental health issues all across the spectrum, from autism to head injuries or psychological trauma etc, exceptionally complex issues for outsiders to perceive and understand. Family physical abuse, usually inflicted months or even years before damaged individuals suddenly attacks society as its prey. Harsh environmental conditions promote an atmosphere which permits the arousal of the Yatzir Ha’Rah, within the heart. Tumah spirits breathe a power which inspires human social development that perverts its former natural course. Something similar to a mutation in DNA genetics, or events which causes a man to mature homosexual tendencies.

    Obviously, people cope with these tumah spirits – some better than others. Justice seeks to communicate the abhorrence and absolute disdain by which society detests and abhors these predatory behavior choices, this “rut heat” within all of us, whereby people make evil destiny decisions. On any given day, for example, some unknown force causes a hermit-like grasshopper to switch and become a locust swarm.

    Therefore the subject of justice: the Torah, assigns itself with the primary task to prevent the descent of society unto the entropy of chaos, anarchy, revolution or civil war. The 2nd law of Thermodynamics: Commonly known as the Law of increased entropy. The classic example – the crystalline structure of ice, as it melts. Structured order slowly changes to chaos and anarchy: defined crystal organization changes to a big mess dripping from the table to the clean floor. Therefore the Torah commandment of justice affixes lateral courtroom justices together with police enforcement as the יסוד upon which stands all Torah commandments, and משנה תורה common law halacha, to obey and do לשמה all Torah law.

    The 6th פרק of אמור contains two סוגיות: כג: ט – יד, and כג: טו – כב. Each סוגיה learns the משנה תורה independently from the other, based upon the Talmudic opinion that in the opening 4 Books of the Written Torah אין סמוכים, meaning the rule of learning adjacent or neighbor סוגיות only applicable to the Book of דברים.

    This opening סוגיה addresses the עמר first fruits dedication which sanctifies the Name of HaShem on Chag Shevuoth. Counting the Omer, the 49 day count between P’sach and Shevuoth, the struggle to remove avodah zarah, previously defined as oppression and injustice from within the midst of our lives. חמץ teaches the נמשל remembrance of the bitter oppression which define both Par’o and European governments in both instances of g’lut. The mourning period of counting the Omer compares to the precedent of the 9 days leading up to Tisha B’Av.

    Personally, at least for myself alone, the fast of Tisha B’Av does not consider or weigh the destruction of either Temple. It seems to me that king Shlomo set of a ירידות הדורות domino effect when he failed to heed the mussar which the prophet Natan commanded king David – the negative commandment not to build any ‘house of cedar’.

    The comparison made between Shlomo and Rehav’am, based upon how the Talmud in tractates Shabbat and Baba Kama learn Av/toldoth relationships, in conjunction with a דיוק made upon the Book of מלכים, which teaches that Shlomo at the end of his life worshipped avodah zarah. The דיוק stands upon the precedents which compares the death of the first born son of Bat Sheva to mamzerim – forbidden to join Israeli society even unto the 10th generation! That both this and that equates with avodah zarah, the Av Capital Crime judged by Sanhedrin lateral common law courtrooms.

    The mussar which Natan the prophet instructed the House of David, that the plague of Civil War would rain down upon all generations of David’s seed. King Shlomo’s avodah zarah precipitated the Civil War which defined all the kings of both Yechuda and Israel thereafter. Just as did all the kings of Israel in their turn, followed Yarov’am’s calves in a ירידות הדורות domino effect Av/toldoth disaster, which stands upon the precedent, the eternal conflict that divides the House of Yaacov from the House of Esau.

    Therefore the mourning on the 9th of Av learns based upon the Yom Kippur precedent. Atonement means that my and all later generations thereafter reverse the ירידות הדורות avodah zarah curse unto an עליית הדורות t’shuvah/blessing. Changing the 9th of Av fast from a day of mourning unto a Chag of rejoicing. Therefore, personally, for myself alone, the mitzvah of counting the Omer defines the separation between t’shuvah mourning for loss from t’shuvah that inspires both myself and all future born generations to make the pursuit of justice the k’vanna of keeping shabbat: not doing acts of m’lachah. M’lachah defined not as labor but rather injustice, learned from the precedent of cruel Egyptian slavery. Separating judicial lateral common law courtroom justice from the oppression and judicial corruption/m’lachah\ practiced by all Goyim vertical courtroom justice systems throughout the annals of human history.

    Let’s Learn.

    A distant משנה תורה precedent: ה: יא – טו. The negative commandment not to swear false oaths, adjacent to the סוגיה of keeping shabbot – לא תעשה כל מלאכה. Avodat HaShem do not commit actions of oppression. Which includes not plowing a field with a muzzled animal nor using an ox yoked together with an ass. A very distant precedent: ז:א – יא. Shabbot compares to the 7 cursed nations who behaved toward the common man in the style of Par’o. The negative commandment not to assimilate and duplicate their cruel oppression and injustice. The dedication holy to HaShem to cause the lateral common law legal system to rule the land with justice separates the chosen Cohen nation from the Goyim with equality: the negative Torah commandment not to worship foreign alien Gods.

    האל הנאמן, שמר הברית, והחסד לאהביו. ולשמרי מצותיו לאלף דור.

    H’El the faithful, Guardian of the brit, gracious to family. Guardians of the commandments to a thousand generations. The dedication, most holy to HaShem, to rule through righteous courtroom justice. Herein defines the k’vanna of:

    ושמרת את המצוה ואת החקים

    ואת המשפטים אשר אנכי מצוך היום לעשותם.

    All branches of Torah commandments from the obvious to utterly profound – concealed in their hidden depths – they all branch off from the trunk of the Tree of Life – justice.

    A complex precedent: יא: כט – יב: יט. The blessing and curse pronounced upon הר גרזים ועיבל – justice the tohor – or – tumah “justice“within the oath sworn lands. As m’lachah refers to injustice, so too avodah zarah bowing down to foreign Gods.

    לא תעשון ככל אשר אנחנו עשים פה היום, איש כל הישר בעיניו

    Do not permit State interests to determine the scales of justice as did the 7 cursed nations. The Capital of our nation, so to speak, dedicates the Government to rule the land with just lateral common law Sanhedrin courts, comparable to the House of Aaron who dedicates korbanot upon the altar. The Torah prioritizes and elevates justice as the head. And lowers the rank/status of sacrifices to tail grade – non commandments which HaShem never commanded the House of Israel to offer religious barbecues dedicated unto heaven.

    Just rule of the land – never a religious belief system, nor Ego driven theology. No such creatures as “true believers”. The אלהים who judges a court case by way of a lateral common law court, if this אלהים holds any pre-existing prejudice, this tumah directly compares to the assimilated Jew, who bows down and worships foreign Gods, cultures and customs. All the diverse classes of Israel merit fair lateral courtroom justice, where the court officials do not receive any salary from the State. The Torah specifically refers to the Tribe of Levi who inherits this burden of education, to plant the seeds of justice, fair compensation for damages suffered, within the hearts of the Jewish people.

    An exact precise משנה תורה precedent: יד: א – כא. The chosen Cohen nation set completely and totally apart from the Goyim who never accepted the revelation of the Torah @ Sinai @ Horev. The dietary laws which distinguish tohor from trief animals, serve as a significant dedication of the Moshiach nation dedicated holy to HaShem as the brit Cohen people. This פרק closes by separating the Ger Toshav\Bnai Noach/ from the refugee Canaani. The two grades of Goyim who temporarily reside within the borders of the Jewish state.

    The Gere toshav enjoys legal protections before the courts. The Courts have a Torah obligation to protect their dignity and fairly compensate them if an Israel damages their persons or property. Not so the stateless refugee Canaani. This despised stateless refugee/illegal alien\ enjoys no rights before any Court of law within the Jewish Republic. They, like the refugee Jews within Europe, must negotiate some charter of rights and protections accorded to them for a limited duration. The German kingdoms, for example, imposed crushing taxation without representation upon Jewish refugee populations. Stateless refugee populations have no legal rights or protections.

    A distant precedent: טז: א – ח. Still the חמץ of P’sach casts a huge shadow. Simply because legally stateless refugee populations enjoy no legal rights. Israel should be loath to treat these unfortunate refugees like the barbarian Goyim of Europe treated Jewish refugee populations. The Shoah like the remembrance of Pesach casts a huge shadow upon the Jewish psyche. The prioritization of justice within our lands means that while stateless refugees enjoy no legal protections, meaning we have the רשות to deprive them of judicial compensation for damages suffered. This רשות compares to women placing tefillen. חלילה that Jewish males publicly humiliate liberal Judaism; g’lut Jewry who live abroad, who seek to worship at the Wall, and observe independent religious traditions, contrary to Orthodox norms. Justice takes Prime priority over religious personal beliefs. The latter compare to justices who accept bribes – a Torah abomination, a toldah of the Av tumah avodah zarah.

    The Torah does not mandate to any separate group the right to tell other people, who practice a minority opinion, which they hold as acceptable, how this minority group should believe in God(s). The stench of the Spanish Inquisition forever burns within the nostrils of the Jewish people. Nonetheless, these peculiar Jewish foreign tourists of Israeli society, have absolutely no mandate to proselytize – anymore than do Xtian or Muslim avodah zarah believers. If Reform women who demand to place tefillin and read from the Sefer Torah, this רשות mitzah requires respect accorded to these Jewish tourists, who visit from g’lut. Based upon the mercy that g’lut Jewry have lost the wisdom to do mitzvot לשמה.

    Another distant precedent: יז: ח – כ. All Torah faith revolves around righteous courtroom justice. Fear of heaven, respecting the Good Name of the Courts. A Capital Crime to publicly denounce the justices of the courts based upon לשון הרע או מוציא שם רע. This Capital Crime learns from the precedent negative commandment, not to curse the leaders of our People. Capital Crimes judgements learn from infectious diseases. If the public views רשעים behaving brazenly and without shame, such disgraceful tumah manners … if no strong mussar, court decreed correction quickly follows, the arrogance of these רשעים – might infect the public to assume that such tumah, so to speak, ‘public prostitution’ – Israeli society condones and supports.

    If the behavior of g’lut Jewry, like Women of the Wall – liberal assimilated Jews, should their outrageous behavior arouses fierce public indignation, then the Courts must rule on the merits of these cases. The justices who cannot remove tumah prejudicial beliefs from within their hearts, have a Torah obligation to remove themselves from judgment. A Jew cannot keep shabbot and embrace injustice through corrupt courtroom rulings. Both this and that qualify as a Capital Crime חילול השם ציבורי, they both destroy the reputation and good name of the Courts or the Government and also private individuals.

    King Shlomo, violated the negative commandment and enriched his government at the expense of the public forced to pay high taxation for his Big Government and frivolous, vain building projects. He inherited a stable government and caused his son to inherit public rage consequent to their resentment of king Shlomo’s heavy handed rule. The public lost respect for the House of David. A person works a lifetime to build a solid reputation, but foolish behavior can destroy that reputation in an instant. King Shlomo’s kingdom split into two hostile warring kingdoms which never healed that breach of public trust. Hence building a good reputation defines the k’vanna of fear of heaven.

    A distant precedent: כג: כב – כד: ט. My grandfather taught me a man’s word – his bond. If a man despises his word, ‘Bad Pa’ compares it to a reed, which when leaned upon suddenly snaps, and thereafter pierces the side of the victim who trusted in the integrity of that cane. General Washington placed his trust in Benedict Arnold. Respecting the property of one’s neighbors – a high Torah priority – how much more so the dignity of a mans’ wife.

    Another distant precedent: כו: יב – יט. A tohor middah, developing a generous eye toward the less well off among our people. Charity saves from death. A man can neither love HaShem or his neighbor brit allies without continually dedicating the walk of justice before HaShem. All beliefs and theologies about the Gods, as empty and worthless as a reed cane which suddenly snaps and pierces the side, bringing death as a result.

    A complex precedent: כז: ט – כח: יד. When studying the blessings Moshe blessed the Tribes. A person should compare the blessing to any given tribe with who stood on which mountain to bless and curse. The mussar commanded by Moshe serves as the basis, by which all other NaCH prophetic mussar stands.

    The kabbalah of יחזקאל and his prophetic mussar. An exact precise precedent: ד: יג – ה: ז. The vision of assimilation. Our people, we despise the cultural inheritance of our Torah and the kashrut which it mandates. Another exact precise precedent of mussar: יח: א – כו. The vision of justice pursued by the righteous. Such a person does not permit the seduction of the Yatzir Ha’rah to turn his heart and worship avodah zarah. The man who pursues Ego based belief systems, by contrast chases after avodah zarah like stud teenagers who brag about the number of women whom they have successfully notched upon their belts. The solemn oath sworn by such assimilated children, not worth the belts that hold up their pants.

    Herein concludes the learning touching Chag Shevuoth and the dedication of counting the Omer first fruits dedications holy to HaShem. The middah of חנון always prioritizes justice above religion. HaShem never commanded Israel to Egotize their religious beliefs. May HaShem heal our people from this infectious deadly disease.

    The 2nd סוגיה of this פרק continues with the mussar of the Omer first fruits dedication. An exact precise precedent: יא: יג – כה. The 2nd paragraph of the kre’a shma acceptance of the yoke of Heaven, rests upon the k’vanna which judges the mettle of both heart and soul to pursue justice. The barbarian societies of Europe preached love and God, but they revelled, stole tremendous pleasure, in their evil eye slander, theft, oppression, and murder. No court of Europe ever forced the crooked church to stand before the Bar and answer for their war crimes. The anger of HaShem, Europeans have forever destroyed the reputation of their God. They have neither fear of Heaven nor shame. Following the Shoah, never again shall Europe impose their ‘Final Solution’ or any other Two State Solution upon Israel.

    A slightly distant precedent: יב: כ – כח. The negative commandment which prohibits eating living blood. This negative commandment likewise instructs a משל\נמשל mussar. Literally living blood refers to blood fit to throw upon the altar. But the דיוק made upon blood, more essentially commands not to oppress our people like Par’o did Israel in Egypt. Just rule in our land compares to our people choosing Jerusalem as our seat of government from love and respect.
    A precise exact precedent: יד: כב – כט. Korbanot serves as the משל to the נמשל of court established justice.

    A exact kabbalah precedent from יחזקאל, ז:א – כז. The vision of g’lut, consequent to the abomination of injustice i.e. avodah zarah. Chag Shevuot does Israel commit to walk the walk of justice with our brit people yes or no? Goyim never accepted the Torah @ Sinai @ Horev because they pursue oppression and injustice like teenage children chase young morally uneducated girls. If the strong lord themselves over the poor and weak. The vision of g’lut: HaShem causes total military defeat to befall our nation and our enemies cast out our remnant populations and oppress and crush us like as did the strong among our people stomp upon the heads of widows orphans and destitute when we had the merit to either rule the land with justice Yes or No. The scales of blessing or curse, National Independence or stateless despised refugee depends upon our acceptance of the Torah @ Sinai @ Horev Yes or No.

    Herein concludes the 6th פרק of אמור wherein we da’aven that HaShem heals our self inflicted wounds of Ego driven self interests above our oath – to rule the land with righteous lateral common law courtroom justice.


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