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https://youtube.com/shorts/g6MaebpyZ3I?si=wmvcgknK1rqbeAn-
Categories: infotainment
The mitzva of Moshiach as a wisdom bound Torah commandment.
Zionism after 2000+ years in exile has radically morphed from generation to generation. The Temple mount called Zion in the Hebrew T’NaCH. Zionism, never any single, uniform ideology. Political, cultural, Labor, Revisionist, religious, and other currents offered—and continue to offer—different answers to questions of Jewish self-determination, nationhood, culture, territory, and political strategy with subtle priorities such as Republic vs. Democracy.
Zionism as a סוד kabbalah interpretation of the Moshiach in the Talmud, has existed continuously since rabbi Yechuda compiled the Mishna after the Bar Kochba revolt disaster wherein Rome expunged Judea and renamed it as Palestine. The Mishna and Herzl’s “The Jewish State” both faced toward the future rather than the past. The Moshiach restores the tribal Yichus of the Republic – as the fundamental basis to observe the Torah commandment known as Yovel.
No Torah commandment to establish a king. The Prophet Yehoshua established as did Moshe before him the 6 Small Sanhedrin Capital Crimes Levitical Courts. The Book of Judges only makes a passing reference to “no king in the land”. Mesechta Sanhedrin 20b disputes the priority of king as a obligation or a רשות; akin to how time-oriented mitzvot apply to women. All wisdom Av-Torah commandments require k’vanna. Rabbi Yechuda explicitly acknowledges this fact in how he interprets בכל לבבך in the kre’a shma time-oriented commandment.
The Gemara commentary to the Mishna defines k’vanna as a matter of the heart wherein a person distinguishes tohor middot as the living spirit dedication which defines all Torah wisdom-time oriented commandments. Clearly, appointing a king without any confusion a wisdom-time oriented Torah commandment which frames the intent of Torah Moshiach Zionism. Rabbi Yechuda himself frames kre’a shma as a wisdom-time bound commandment, where “time” priorites to wisdom rather than the superficial tick-tock of a clock, viewed from a סוד kabbalah perspective rather than limited to a טיפש פשט literalism.
Based upon the twice repeated תמיד מעשה בראשית phrase located in the opening blessing of the שחרית ק”ש. The סוד kabbalah of מעשה בראשית introduces the Av wisdom commandment of time-oriented commandments supported by the later Books שמות ויקרא ובמדבר toldoth commandments which do not require k’vanna. Mesechtot Shabbat and Baba Kama ask the famous question: do the toldoth follow the Avot. This fundamental question separates Av wisdom-time oriented commandments such as ק”ש from positive and negative commandments from the Torah AND the Talmud (according to the B’HaG) which do not require k’vanna. The teacher of rabbi Akiva – rabbi Yehoshua – taught תפילת ערבית both a חיוב and a רשות.
Rabbeinu Tam held that a person has רשות to say the evening tefillah at פלג המחה. Since its still day, a person could place Rabbeinu Tam tefillen and have k’vanna to affix the ק”ש ערבית to the Aternoon tefillah and affix the evening tefillah to the ק”ש said before sleep. Giving k’vanna to mitzvot defines: “a matter of the heart”. All wisdom-time bound commandments akin to tefillen, require as a חיוב k’vanna. Secondary Torah ritual commandments and Talmudic halachot do not require k’vanna. Tefillin, for example: require a tohor גוף נקי as tohorat ha’biet requires a woman to go to the mikveh.
The Torah not only distinguishes between tohor vs tumah animals but this key theme of Torah spirituality diffferentiates between tohor vs tumah spirits within the heart. All time bound commandments a matter of the heart. Herein defines the prophetic mussar of ברית חדש as understood by rabbi Yechuda’s interpretation of בכל לבבך within the opening first two paragraphs of the ק”ש. The subtle distinction between wisdom Avot commandments from Toldoth commandments expressed through the difference between לשמה vs לא לשמה expressed through the book-end contrast between the 1st and 2nd Sinai commandments.
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