When one faithfully looks to God’s word to find guidance about how to know who your soulmate will be for the rest of your life, who will be the best wife and mother and true and faithful, faith-filled and genuine servant of God they can be, we simply cannot escape the words of Proverbs 31. Who wouldn’t want to be married to as talented, productive, strong, caring, and fearless as this woman?
But as normal human beings, many of us are more likely to cringe when this seemingly perfect woman is set before us as the example. Who can find her, indeed! Not everyone has good business sense or opportunities. Many do not have the gifts and creativity to provide for the home, make the clothes for the family and household. I don’t know if I’ve met anyone who is both a morning person and a night person like this woman. I know my wife is the closest for me.
But who is it who is even closer to us than even our own God-gifted soul mates?
Proverbs 31:10-31The Message
Hymn to a Good Wife
10-31 A good woman is hard to find,
and worth far more than diamonds.
Her husband trusts her without reserve,
and never has reason to regret it.
Never spiteful, she treats him generously
all her life long.
She shops around for the best yarns and cottons,
and enjoys knitting and sewing.
She’s like a trading ship that sails to faraway places
and brings back exotic surprises.
She’s up before dawn, preparing breakfast
for her family and organizing her day.
She looks over a field and buys it,
then, with money she’s put aside, plants a garden.
First thing in the morning, she dresses for work,
rolls up her sleeves, eager to get started.
She senses the worth of her work,
is in no hurry to call it quits for the day.
She’s skilled in the crafts of home and hearth,
diligent in homemaking.
She’s quick to assist anyone in need,
reaches out to help the poor.
She doesn’t worry about her family when it snows;
their winter clothes are all mended and ready to wear.
She makes her own clothing,
and dresses in colorful linens and silks.
Her husband is greatly respected
when he deliberates with the city fathers.
She designs gowns and sells them,
brings the sweaters she knits to the dress shops.
Her clothes are well-made and elegant,
and she always faces tomorrow with a smile.
When she speaks she has something worthwhile to say,
and she always says it kindly.
She keeps an eye on everyone in her household,
and keeps them all busy and productive.
Her children respect and bless her;
her husband joins in with words of praise:
“Many women have done wonderful things,
but you’ve outclassed them all!”
Charm can mislead and beauty soon fades.
The woman to be admired and praised
is the woman who lives in the Fear-of-God.
Give her everything she deserves!
Adorn her life with praises!
The Word of God for the Children of God. Gloria! In Excelsis Deo! Alleluia! Amen.
Lady Wisdom is compared to the virtuous woman in this closing poem of the book of Proverbs: the very personification of our Savior Jesus Christ, and of all that we all should be in Him.
The book of Proverbs closes with an acrostic poem which commends the virtues of a certain (literally) “strong woman” (Proverbs 31:10).
If we have been reading through the book up to this point, we will find that we have met her already. This woman of worth, whose “price is above rubies” – is Lady Wisdom itself (cf. Proverbs 3:13-15).
We find Lady Wisdom is like Jesus. Wisdom, like Savior Jesus, is to be sought after; to be most highly valued and desired and treasured: to be found. Wisdom, like Jesus, is to be trusted; and will do us good (Proverbs 31:10-12).
This efficient homemaker and provider for her household (Proverbs 31:13-15) is one and the same as the Wisdom who furnishes a table before us and calls us to ‘Come and eat’ (Proverbs 9:1-6). In fact – viewed in this light – we can see in her the LORD our shepherd, who prepares a table before us (Psalm 23:5).
We can hear Jesus’ summoning, who cries ‘Come unto me’ to the broken in spirit, the weary soul and heavy laden (Matthew 11:28-30; cf. Isaiah 55:1-3).
This lady’s perfect industriousness stands as an upstanding, beyond reproach, ever living example to all of us, both women and men (Proverbs 31:16-19).
Yet behind the imagery we see that the LORD God is the landowner, and that we are His vineyard (cf. Matthew 21:33).
We also perceive that Jesus is the true vine (John 15:1).
The Lord strengthens His arm for our salvation (cf. Proverbs 31:17).
Wisdom stretches out her caring and compassionate and merciful and forgiving hand unto the poor, as should we when we are called, and able (Proverbs 31:20).
In like manner, the needy find their solace in Jesus: He is the LORD our provider (cf. Proverbs 31:21).
There is great honor in being attached to Wisdom (Proverbs 31:23).
We are not the least bit foolish to follow Christ. When we walk with Him, talk with Him we’ll be prayerfully respected, even by those who don’t agree with us.
We read of this woman’s coverings (Proverbs 31:22), and merchandise (Proverbs 31:24): but her greatest adornment is her strength and honor (Proverbs 31:25).
We, like her, will have assurances as to the future when we are ‘clothed’ with Christ.
We have put on Christ (Galatians 3:27); we must put on Christ (Romans 13:14).
In the poem, this woman opens her mouth with wisdom, and speaks truest kindness (Proverbs 31:26).
In this, as in so much else that we can discover, she is the very personification of Wisdom (cf. Proverbs 4:5-6).
If the law was our tutor, pointing us to Christ (Galatians 3:24); then Wisdom serves us in the same way: steering us away from worldly folly, and pointing us towards Jesus who is the Word of God, the ultimate manifestation of Wisdom (1 Corinthians 1:24).
Just as Lady Wisdom looks to the way of her household (Proverbs 31:27), so the LORD also is industrious (John 5:17).
The Father continually watches over His people (Psalm 121:5); and the Son feeds His flock and tends the lambs with the tenderness of a good shepherd (Isaiah 40:11). The Holy Spirit preserves us in a living hope, even in adverse circumstances beyond human description and understanding (Galatians 5:5).
The person who is married to Wisdom safely trusts in her (Proverbs 31:11) and is honored to be associated with her (Proverbs 31:23).
In a similar way the people of Jesus (Hebrews 2:12-13) deem Him to be blessed and praise His holy name (cf. Proverbs 31:28).
Wisdom is the principal thing, so by all means get wisdom (Proverbs 4:7) – and wisdom will teach you that ‘there is no other name under heaven given among men whereby we must be saved’ apart from the name of Jesus (Acts 4:12).
There is a kind of beauty which is only skin-deep.
We find this personified in the woman whom I call Mistress Folly (Proverbs 6:25). Yet Lady Wisdom’s attraction is of a spiritual order: she fears the LORD (Proverbs 31:30).
Our ministries, our works stand as the evidence of wisdom’s virtue (Proverbs 31:31).
The works the Father was doing in the Son stood as a verification of Jesus’ words (John 14:10-11). Works are evidence of faith in the believer (James 2:18-20), who is ‘called unto good works which the Father has before determined’ (Ephesians 2:10).
Proverbs 31:20-31 Authorized (King James) Version
20 She stretcheth out her hand to the poor;
yea, she reacheth forth her hands to the needy.
21 She is not afraid of the snow for her household:
for all her household are clothed with scarlet.
22 She maketh herself coverings of tapestry;
her clothing is silk and purple.
23 Her husband is known in the gates,
when he sitteth among the elders of the land.
24 She maketh fine linen, and selleth it;
and delivereth girdles unto the merchant.
25 Strength and honour are her clothing;
and she shall rejoice in time to come.
26 She openeth her mouth with wisdom;
and in her tongue is the law of kindness.
27 She looketh well to the ways of her household,
and eateth not the bread of idleness.
28 Her children arise up, and call her blessed;
her husband also, and he praiseth her.
29 Many daughters have done virtuously,
but thou excellest them all.
30 Favour is deceitful, and beauty is vain:
but a woman that feareth the Lord, she shall be praised.
31 Give her of the fruit of her hands;
and let her own works praise her in the gates.
The virtuous woman has more on her mind than just her family. Her ambitions, energy, and plans extend to the poor and needy that God has placed in her path. Rather than be content with having her husband, children, and home well cared for and happy, she has a conscience that drives her to take care of others who cannot provide for themselves.
Her thoughts toward the poor and needy are more than wishful thinking or kind words. Her thoughts result in diligent and personal action, which are the only thoughts that count in the sight of God and men (Proverbs 3:27-28; 20:11; James 2:15-16). She knows that true love is in-deed and truth, not merely in word and tongue (I John 3:16-18). Moved by God’s love for her, she has bowels of compassion to share her ability and substance with the needy.
The charitable giving here is not easy or passive action. “She stretcheth out her hand,” and, “She reacheth forth her hands.” These words do not convey casual donations or convenient acts of charity. A virtuous woman goes out of her way to meet the poor and needy and help them, even if it requires strenuous effort to accomplish the service. She is not merely available for charity; she volunteers and does the work without any prodding.
The virtuous woman has sympathy for the truly poor and needy (James 1:27).
She does not exchange mock charity with friends, subdivision neighbors, or peers at work. She knows that giving to the rich will bring God’s judgment (Proverbs 22:16). Neither does she care or worry about the foolish, lazy, or wasteful (Proverbs 13:23; 20:4; II Thessalonians 3:10). She, like the Good Samaritan, waits for the Lord to put an act of God in her path (Luke 10:25-37).
She knows charity begins with true needs in extended family – parents, aunts and uncles, and grandparents (I Timothy 5:4,8,16). She then serves the poor and needy in her church (Acts 2:44-45; Romans 12:13), then those in other churches (Matthew 25:40; Galatians 6:10; Acts 11:27-30), and then those God puts in her path (Job 31:16-22; Luke 10:25-37). She is given to hospitality for brethren and for strangers (Romans 12:13; I Timothy 5:10; Hebrews 13:2).
A man with a virtuous wife should allow her a budget for this good use of money, and it will later praise her and him (Proverbs 31:23,31; II King 4:8-10). It will also bring God’s blessing on the couple for their charity (Proverbs 11:24-27; 19:17; 28:27). Stingy husbands can discourage their wives and deprive the poor, and they will suffer for it now and later.
A virtuous woman is loved by all and praised by husband and children (Proverbs 31:28-31; Acts 9:36-42), and this affection and honor is a great blessing and comfort. But her greatest glory is yet to come, when the High King of heaven will take special notice of her godly charity before the universe (Isaiah 32:8; Matthew 10:40-42; 25:31-40; I Timothy 6:17-19; Hebrews 6:10).
It stands to reason, then, that she would want to be generous with what she has and to go forth, to help those who are less fortunate. I might be walking way out on a limb here, but when I see that she “opens her arms” to the poor, I believe she is gifting them with money to get their necessities. Here’s where I’m out on a limb: the next portion of the verse says she “extends her hands to the needy.”
When someone we know is fallen down into a hole, or needs help climbing out of a low place, what do you do? You extend your hand for them to grab hold of and pull up — you are giving them “a hand up.” (Acts 3:1-10) I believe that may be what this Spirit-filled, God-fearing woman of Proverbs 31 is doing; she not only gifts them financially, but she helps them in sensible, practical ways.
Ways that help them stay out of that tight spot, that low place. Perhaps she is going far out of her way, teaching them a skill or giving them encouragement from her own experience. Perhaps she is giving them what they need to move forward and keep moving. Perhaps she knows of a job for them to apply for and to do. Maybe it is just the perfect example that she sets, for them to imitate.
This Spirit-filled woman is truly challenging us to be the best that we can be!
In the name of God, the Father and God the Son and God the Holy Spirit,
Let us pray,
Father, faithful One, teach me your divine wisdom. Empower me to understand wise teaching. Give insight to my simple mind. Help me to live a life that is disciplined and successful, based on the wise teachings of your word. Give me the knowledge I need to make smart decisions. I know that reverence for you is the beginning of wisdom. Help me listen when you correct me, and not neglect your instruction. I know when I take heed of wisdoms voice and to follow your wisdom, I will receive grace and honor. Alleluia! Alleluia! Alleluia! Amen.
One thought on “A Final Personification of Wisdom… Rethinking the Proverbs 31 Standard”
A person cannot accept the revelation of the Torah @ Sinai without making holy the dedication to seek and pursue justice לשמה.
An explanation of the 6th פרק of Parshat אמור.
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.
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.