Willie Torres Jr.

171 responses to “Another Step in God’s Plan”

1. 

   believe4147

   November 4, 2025

   Congratulations and praise the Lord. His word goes out yet again in so many ways.

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   1. 

      Willie Torres Jr.

      November 4, 2025

      Thank you so much and Thank you for Reading and Commenting…. All Glory to God…
      That’s exactly what we’re called to do, to share His Word, His Love, and to plant seeds wherever He leads us.
      I’m just grateful and humbled to be a small part of His greater work.

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   2. 

      mosckerr

      November 5, 2025

      משנה תורה — קידושין.

      The Talmud “Framers” organized this codification of Great Sanhedrin judicial rulings through use of a semicolons which separate and easily identify one sub-chapter from another sub-chapter.

      In the English language, a semicolon, most commonly used to link two independent, yet closely related clauses holding similar ideas or thoughts viewed from the different fixed perspectives. This concept reflects how witnesses perceive and interpret key yet subtle distinctions in a דיני נפשות murder trial.

      By contrast the סדר יסודי built around the distinction between either a פ – פרק או ס – סוגיא in the Chumash. Whereas the organization יסודי of T’NaCH literature employs an void empty space gap which separates one sugya from another. In this latter instance, the authors and their descendants of the New Testament Protocols of the Elders of Zionism counterfeit fraud, ((By their fruits you shall know them)), perverted their bible sophomoric mistranslations into an order of Chapters and verses. Changing the “order” of a communicated idea directly compares to tuma propaganda rhetoric blood-libel slanders.

      The difference between the common law commentators on the Talmud: B’HaG, Rif, Rosh, Baali Tosafot – the Big Four – from the statute law corrupters of judicial common law unto religious ritual religious observances, the disgraceful “all others post the Rambam Civil War” Reshonim, Acharonim, and Modern scholars — all these ירידות הדורות post Rambam Civil War generations, they totally ignore the cold hard fact that ORDER serves as the הגיונות יסודי – change the “order” of an idea and you get a different idea: GOD vs. DOG. Just that simple, no fancy dance’n.

      The perverted Rambam statute law radically changed the Order יסודי wherein the Gemara sugyot have an ordered, purposely edited direct connection to a specific Mishna. The halachot which the Gemara introduces serve as judicial witnesses which permits down stream generations to view the language of the Mishna viewed from a fixed sugya perspective as opposed to another, slightly different fixed sugya perspective.

      The statute religious ritual halachic codifications shattered this ordered Talmudic “mirror” into thousands of sharp shards that the framers of this Tannaim vs. Amoraim Mishna/Gemara “mirror” never intended. The Talmud originally intended to serve as a model for common law judicial courtrooms based upon a Torah written Constitutional mandate to achieve the faith of צדק צדק תרדוף. The Reshonim and later g’lut numb-skulls confused religious ritualism of halachic observances as equal to or even superior than the Torah faith to pursue judicial justice within the borders of our oath sworn home land! The disgrace of converting Judaism to resemble orthodox Xtianity or Islam, g’lut religious fanatics travel to Israel and smugly inform Israelis that they live in g’lut just as do American or whatever – Jews.

      King Shlomo triggered another ירידות הדורות domino ripple effect when instead of establishment of Federal Sanhedrin common law courtrooms within the borders of his kingdom, king Shlomo pulled the Rambam stunt, and built his copy duplication of Goyim Temple/Cathedral buildings. The Book of מלכים mocks the wealth and prosperity which thrived during the “Golden Age” of king Shlomo, the avoda zarah worshipping רשע. The foundation of Civil War among a people – injustice and bureaucratic corruption! Civil War pursued King David and all generations of his descendants who presumed the crown of kingship defined the k’vanna of Moshiach! Bat-shit crazy stupid. Equal only to the JeZeus false messiah Roman counterfeit propaganda. The mitzva of Moshiach stands on the בנין אב יסודי of Moshe anointing Aaron and his sons as the Moshiach. Korbanot dedications require the k’vanna of צדק צדק תרדוף. Remembering the redemption from Egyptian slavery emphasizes the judicial oppression exorcised by the court of Par’o.

      Israel delivered from Egyptian judicial oppression not to become frumm and blindly follow ritual halachic cult of personality religious rulings made by either a Reshon or Aucharon or modern religious “authority”. Religion not dependent upon the brit oath sworn lands. An examination of Reform Judaism leaders who declared “Berlin as their New Jerusalem” conclusively proves this point beyond a shadow of a doubt. Only within the borders of an independent Jewish homeland can Jews righteously pursue righteous judicial legislative review of statute laws passed by a Knesset Parliament!

      The people requested a king from the prophet Shmuel so that he could lead them out to war against our enemies. The anointing of David as Moshiach prioritizes his role in the government function of establishment of foreign policy strategic and tactical objectives. Contrast the Sanhedrin courts whose jurisdiction restricted only to & within the borders of the Jewish state. Understanding the k’vanna of Legislative review as the Torah Constitutional mandate of משנה תורה, requires making subtle distinctions. ביקורת חקיקתית vs. סקירה חקיקתית. The former preferrable over the latter concept, because it emphasizes the required need for evaluation and\or critique wherein judicial courtrooms committed to punish the wicked and fairly compensate the innocent for damages suffered.

      Disputes, fights, arguments all these verbs define the spirit of the tuma Yatzir within our hearts. It began with Chava vs. the serpent and the children produced by Adam and Chava. This recurring central theme of the Torah best expressed through the metaphor of the Tree of Knowledge of Good and Evil vs. the Tree of Life and the Gemara of קידושין. A blessing requires שם ומלכות, not as some frumm (Yiddish) religious ritual worship of words printed in a Siddur! But rather שם – the dedication of tohor middot within the Yatzir Ha’Tov and מלכות\מלאך, the dedication of tohor Oral Torah spirits first revealed to Moshe at Horev; by means of swearing a Torah oath through making a “blessing”. Herein separates blessings from saying praises as expressed through reading Tehillem prayers.

      Tefillah vs prayer – the two not the same. Impossible for a surgeon to cut out a tumor within a diseased critical organ within the body while wearing boxing gloves! Statute halachic law codes, starting with the Rambam’s av tuma avoda zara, places boxing gloves on the hands of Talmudic surgeons of common law. The oath created מלאך concealed within the details that establish Life or Death/tohor or tuma\Blessing or Curse.

      Rav Aaron Nemuraskii, my rav, repeatedly warned me that the subject of tohor & tuma – the most complex & difficult subject the Sha’s addresses. The prostitute whores, New Testament and Koran, make no reference whatsoever to the distinction between tohor tuma spirits in eternal conflicts within the heart. Avoda zara substitutes belief in theologically created Creed Gods for the dedication of dominant tohor spirits which cause the Yatzir Ha’Tov within the heart to prevail as the dominant set of spirits. This unique spirituality totally alien to av tuma avoda zara; specifically in this examined case … the religious puke of the Rambam’s statute law perversion of Talmudic judicial common law. Child rape does not qualify as קידושין.

      Admitted that during the times of the T’NaCH, a father could sell his minor daughter without her consent. But the Rambam 2nd halacha quoted on this current sugya, failed to make this critical distinction. A lot of water has gone under the bridge. Today Jewish Ashkenazi custom does not permit a man to marry multiple wives. The grossly over-simplified Rambam halachic ruling which permits child rape, an utter abomination. The language of our sugya debates grammar gender debates as a means to validate that women share equal rights together with men. Clearly the current generations we live in today hold radically different values than did the generation of the Rambam. Statute law compares to a frozen ritual stamp. But seasons change and frozen ice eventually thaws and flows under the bridge. פרדס logic dynamic, syllogism logic static. The רשע Rambam statute law code blew out the Hanukkah lights of freedom. Jewish Independence within the borders of the oath sworn lands defines the miracle of Hanukkah celebrated by generations who dedicate to study the Torah limited only to reliance upon the kabbalah of rabbi Akiva’s פרדס logic inductive reasoning.

      This theological flaw made by all religions which promote belief in av tuma avoda zara – they rely upon deductive Greek syllogism logic; their framers therefore substitute a wicked “Devil” as their replacement theology for tuma middot. The latter tuma spirits empowers the Yatzir Ha’Raw within the heart to prevail over the Yatzir Ha’Tov within the heart. The Divine tohor middah אל continuously rebukes the Yatzir Ha’Tov to remember the sin of the Golden Calf. Wherein the ערב רב שאין להם יראת שמים, these assimilated and intermarried Israelites, they exchanged אלהים for the רוח שם השם לשמה. Avoda zara, by definition worships words as God, like as stated in the opening verses of the gospel of John. The righteous who develop their Good Name reputations/יראת שמים\ they forever abhor the avoda zara of worshipping words as either Gods or prayers directed to God(s), by saying word Divine Names.
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      וביאה איקרי דרך. (משלי ל) ודרך דבר בעלמה.

      This verse often understood as 1. “The way of an eagle in the sky.” – This is often interpreted as expressing the mystery and wonder of nature. 2. “The way of a serpent on a rock.” – This illustrates the cleverness and stealth of the serpent. 3. “The way of a ship in the middle of the sea.” – This highlights the vastness and complexity of navigation. 4. “The way of a man with a maiden.” – This reflects human relationships and the complexities involved in love.

      Clearly in the larger contexts of our Gemara, the sages bring משלי ל:יט to express the forth interpretive option. But פרדס logic does not compare to syllogism deductive logic – not by a long shot. The Holy Writing of the NaCH, they serve as a similar Gemara commentary to its permanent Mishna. The Holy Writing make a different perspective depth analysis of a comparative sugya within the Books of the Prophets!

      The discipline of Talmudic common law scholarship absolutely requires without exception no “over-simplifications” of deep complex tohor middot spirits wherein the opposing Yatzirot compete to prevail within the bnai brit hearts. Oral Torah always addresses the revelation of the 13 middot לשמה revealed to Moshe at Horev after the sin of the Golden Calf. The latter remembered as an arrogant attempt to create God out of the midst of Fire to duplicate the revelation of the Torah at Sinai just 40 days prior. Avoda zara an av tuma evil spirit within the Yatzir Ha’Raw within the heart precisely because it continually attempts to create Gods using theological creeds or in the case of the Koran abomination an imaginary rhetoric propaganda Angel.

      Torah common law learn T’NaCH Primary Sources through פרט\כלל Oral Torah logic – just that simple. No fancy dance’n. The Hebrew T’NaCH retains, despite Xtianity’s revisionist bible translation attempts to remove and change the Order of sugyot. Sugya integrity defines the discipline of both T’NaCH and Talmudic honest and real scholarship as opposed to and contrasted by the false Dof Yomi fraud. Common law simply not read like some New Testament/Koran Harry Potter book of fiction. פרדס logic dictates that down stream generations make a דרוש search for at least one בנין אב precedent. The Rambam word translation tossed salad perversion of Talmudic common law which stands upon making a דרוש research for comparative precedent cases directly compares to the puke opinion that child rape qualifies as kosher קידושין.

      The small sugya which contains משלי ל:יט resembles הושע ב: יח-כב. Greek deductive syllogism logic simply not capable of learning this inductive reasoning which defines פרדס logic which trains students of T’NaCH/Talmudic common law to make a דרוש research for similar precedents. This פרדס Torah wisdom, completely alien to Rambam’s replacement theology which organized Talmudic halachot into egg crate deductive reasoning static and fixed legal categories. Rabbinic Judaism fumbled the ball. They failed to catch the Rambam error and correct it. Consequently, following the victory of the Tzeddukim Rambam Civil War, Orthodox Judaism went completely of the דרך.

      T’NaCH/Talmudic פרדס logic scholarship demands making a דרוש research, first for a דברים\משנה תורה בנין אב, followed up with (starting with בראשית) a second Torah precedent search. Herein defines the proper discipline of Talmudic scholarship which continuously learns both the Talmud and the T’NaCH through a sacred קידושין common law relationship. Post the Rambam civil war, the perverted Yeshiva world divorced Talmudic scholarship from T’NaCH scholarship just as did the Rambam’s puke code divorced Halacha from its Aggada; a loom has its opposing warp weft threads and the Talmud weaves the “garments” of the culture of the chosen Cohen people.

      A דברים\משנה תורה דרוש בנין אב … דברים יז:א — לא תזבח לה’ אלהיך שור ושה אשר יהיה בו מום כל דבר רע כי תועבת ה’ אלהיך הוא. Child rape a Torah abomination! A ספר בראשית דרוש בנין אב: בראשית כא:כב-לד. The mitzva of קידושין compares to the brit which Avraham swore with Avi-Melech. Avraham set aside 7 sheep and קידושין celebrates שבעה ברכות.

      ודרך גבר בעלמה כן דרך אישה מנאפת. This phrase smells like Rambam’s child rape qualifies as קידושין utter narishkeit. הא תינח ביאה כסף ושטר מאי איכא למימר משום ביאה The Gemara discusses different means through which marriage can be validly initiated. Our Gemara questions the act of intercourse as a legal form of קידושין. Where do the three ways of “acquisition” overlap?

      What does a man “acquire” through קידושין? The woman neither a slave nor a whore as Yechuda perceived Tamar. Regardless of the method, there has to be mutual consent and intent to establish a marital relationship. In all cases, both parties must agree to the terms of the marriage. What “lasting union” established through any of these over lapping ways to “acquire”? Intercourse alone, especially today, not sufficient to sanctify the Torah mitzva of קידושין. This unique mitzva does not apply to Goyim who rejected the Torah revelation at Sinai. Solid proof that the mitzva of קידושין more than simply a rabbinic mitzva.

      Under what conditions can intercourse alone create a binding agreement? The opening question raised, “What does a Man ‘acquire’ through the mitzva דאורייתא of קידושין? Answer: A man acquires title to the נפש עולם הבאה from this woman. Meaning, the Man acquires title to the name of the children born into the future world to come! The precedent for this oath brit acquisition which the mitzva of קידושין precisely duplicates … the oath sworn at the brit cut between the pieces. Tohor time oriented commandments possess the holiness to create יש מאין the chosen Cohen seed of the Avot. Goyim cannot reproduce the chosen Cohen seed of the Avot.

      Therefore the mitzva of קידושין actively entails both two kosher witnesses and a minyan of 10 men. The latter required to swear a Torah oath. Therefore should a רשע divorce his wife and refuse to give her her required גט which returns her נפש עולם הבאה, and therein shatters the קידושין acquisition. If a רשע profanes his oath sworn to the woman, that woman can ask a בית דין to decree the din of נידוי upon that רשע which duplicates through a דיוק the ‘new creation’ of a Ger Tzeddick. This permits the בית דין to retro-actively annul the קידושין and free that “chained” woman to raise Cohen seed of the Avot from a more worthy man.

      The Rambam’s shallow over simplified statute law code failed to grasp the fundamental basics which define the Torah time oriented commandment of קידושין. The groans of agunah women, chained to a fate worse than child rape, this eternal guilt condemns the arrogance of the Rambam false posok halacha.

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2. 

   Irene Fes

   November 6, 2025

   Congrats Willie for all the incredible wins, you deserve them and more 👏👏👏🎉

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   1. 

      Willie Torres Jr.

      November 6, 2025

      Thank you so much and Thank you for your Encouragement and Support.

      May God Continue to Bless You, today and always…

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3. 

   LaDonna Remy

   November 8, 2025

   Congratulations, Willie. Your words resonate deeply with many. ❤️

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   1. 

      Willie Torres Jr.

      November 8, 2025

      Thank you so much and Thank you for Visiting, Reading and Commenting.
      To God be the Glory and Praise….

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   2. 

      mosckerr

      November 8, 2025

      Why does the blessing of Shabbat repeatedly refer to “מלאכתך” both in the evening & morning קידוש blessing which distinguishes between shabbat from chol?

      מלאכתך closer to the word מלאך rather than עבודה which refers to “work” מלאכתך. Therefore the idea of the mitzva of shabbat to cease to create life rather than “work”. Granted that a man needs to work, from the sweat of his brow in order to live, as the Torah refers to Adam after HaShem expelled Adam from the Garden of Eden. Therefore the mitzva of shabbat, a person does this ‘time oriented mitzva’ (which requires k’vanna) Jews who keep shabbat, they develop the conscious k’vanna not to create מלאכים\life, like as did Yaacov who sent a מלאך to his brother Esau who came to meet him surrounded with an Army lead by 400 Officers, according to Targum Uziel, in order to kill Yaacov and his entire family.

      The Torah states that Esau greeted Yaacov with a kiss. But Rashi teaches that he wanted to bite his brother’s neck. Akin to Bil’aam who intended to curse Israel but HaShem sent a מלאך and Bil’aam blessed Israel to the horror of the king of Moav. Swearing a Torah oath requires שם ומלכות dedications of the שם השם blown from the Yatzir Ha’Tov within the heart, as opposed to blow air from the lungs when pronouncing words framed from the lips, tongue, and teeth. The mitzva of shabbat absolutely requires that bnai brit Israel make this fundamental discernment which separates k’vanna from empty rote ritualism. The spiritual concept that Torah oaths can create life as in מלאכים tohor spirits achieved through the dedication of מלכות, a term that makes a רמז to מלאכה. Specifically a person can dedicate tohor Spirits revealed first to Moshe at Horev following the sin of the Golden Calf: ‘אל רחום וחנון וכו. Hence the time oriented mitzva of Shabbat reveals the holy dedication of פרדס thirteen Oral Torah middot.

      Therefore, the substance crux of shabbat observance distinguishes between cessation of the creation of life rather than the false focus of not doing work. HaShem informed g’lut Adam that he must work to live. Prioritizing shabbat as not doing work misses the point of Shabbat observance which separates the holiness of LIFE over the g’lut need for working in order to live. A key but subtle distinction that avoda zara religion totally miss all together. Life prioritized over g’lut “work”, defines the k’vanna of shabbat observance throughout the generations.

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4. 

   Sandra Burns ART

   November 8, 2025

   This is great news. Congratulations Willie!

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   1. 

      Willie Torres Jr.

      November 8, 2025

      Thank you so much and Thank you for Reading and Commenting.

      All Glory and Praise to God…

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5. 

   SiriusSea

   November 8, 2025

   Another amazing step in achievement, Willie 😀 … I admire your light and always charmed by your presence! May every step shine brighter with every good word provided! Bless you! Always ~ ❤ !!!

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   1. 

      Willie Torres Jr.

      November 8, 2025

      Thank you so much for Reading and for your kind words … I truly appreciate it.

      All Glory and Praise go to God. He’s the One who gives me the light and strength to keep going.

      Blessings to you, today and always …

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6. 

   Livora Gracely

   November 9, 2025

   Your journey radiates such genuine humility, Willie. It’s heartwarming to see how you view success not as a spotlight on yourself but as a reflection of divine grace. The way you connect each creative milestone with faith makes your story feel both personal and universal — like a hymn in motion.

   One aspect that beautifully deepens your reflection, yet remains between the lines, is how unnoticed blessings often reveal God’s subtle artistry. The fact that your first publication escaped your attention seems symbolic — sometimes God hides His fingerprints until we’re ready to recognize them. It’s a quiet reminder that divine timing often unfolds in layers, not flashes — and each “missed” moment may already be a fulfilled promise in disguise.

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   1. 

      Willie Torres Jr.

      November 9, 2025

      Thank you so much, my Dear Friend. Your words truly touched me. I’ve learned that every step, seen or unseen, is part of God’s perfect plan. Even the moments I almost missed were never missed by Him. His timing and Grace continue to shape this journey, and I’m just grateful to walk it. All Glory to God, always.

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      1. 

         Livora Gracely

         November 10, 2025

         That’s such a beautiful testimony, my dear friend. 🌿 Every word you shared reflects a heart learning to trust the unseen hand of grace. Truly, nothing is ever wasted in His timing. 🙏✨

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   2. 

      Willie Torres Jr.

      November 10, 2025

      Thank you so much, my Dear Friend. Your words mean a lot. I’m grateful for God’s Grace and perfect timing in all things.

      All Glory to God always.

      God Bless You, today and always

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7. 

   katiesencouragementforyou

   November 10, 2025

   Willie—I’m so proud of you, and your heart to follow God wherever He leads you! You have faith like Abraham!! 🙂 God bless you brother!!

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   1. 

      katiesencouragementforyou

      November 10, 2025

      I read you poem Pow Wow on Spillwords, but was unable to leave a comment—however–I really enjoyed your poem. 🙂

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      1. 

         Willie Torres Jr.

         November 10, 2025

         Really ?? I’m sorry, I don’t understand why ? 😭

         LikeLiked by 1 person

      2. 

         katiesencouragementforyou

         November 10, 2025

         Not your fault or responsibility. 🙂 Just wanted you to know I read it! 🙂

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   2. 

      Willie Torres Jr.

      November 10, 2025

      Thank you so much for your Kind, Heartfelt and Encouraging words … I truly appreciate you Reading and Commenting.

      All Glory and Praise to God, He’s the one guiding every step of this journey.

      God Bless you, my Dear Friend…

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      1. 

         katiesencouragementforyou

         November 10, 2025

         God bless you Willie–and your family!

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8. 

   Lilu

   November 11, 2025

   ⭐⭐⭐⭐⭐ OK

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   1. 

      mosckerr

      November 12, 2025

      משנה תורה — קידושין סוגיה ראשונה

      An introduction to the Vilna Sha’s Bavli. This edition has two primary Reshonim commentators Rashi and the Baali Tosafot. Rashi functions as the dictionary. The grand-children of Rashi introduce Talmudic common law. The latter commentators decreed a נידוי ban upon the Rambam in 1232. Spinoza influenced by possibly either by Greek Stoicism philosophers like Heraclitus and Plotinus. Some pre-socratic philosophers, such as Anaximander, likewise expressed ideas akin to pantheism.

      The Jewish community in Amsterdam made the decision to impose a cherem decree upon Benedict de Spinoza in 1656. Rationalist philosophy, developed by both Maimonides (Rambam, 1135-1204) and Baruch Spinoza (1632-1677) utilized Greek philosophical concepts to shape their theological and philosophical views. The Rambam’s embraced the Muslim concept of a Universal God and rejected that only the 12 Tribes of Israel accepted the Torah at Sinai. This key Talmudic concept therefore understands HaShem as a local Tribal God. Spinoza, perhaps influenced by Hinduism – specifically Brahman – both express the view that God and Nature – Deus sive Natura. A Latin phrase that translates as “God or Nature.” Rambam’s emphasis on the unity of God paved the way for Spinoza’s conviction that the divine lives in all aspects of the universe, leading to his famous statement that “God or Nature” (Deus sive Natura).

      The Talmud emphasizes that God’s essence simply beyond human understanding or comprehension. Akin to asking a frog to explain a word definition found in Webster’s dictionary. Speculating about God’s nature across the board, viewed as presumptuous or inappropriate – better that such a person – never even born.

      Hence the Talmud interprets the language of the Torah: צדק צדק תרדוף as a limitation of faith restricted on the obligation of common law courts to impose fair compensation of damages. Prophets functioned as the police enforcers of Sanhedrin courtroom rulings which established Jewish common law within the borders of the oath sworn lands. By stark contrast Av tuma avoda zara employs rational theology as its fulcrum wherein it defines the nature of the Gods. The Nicene Council declared Trinity whereas Muhammad declared a strict Monotheism. Both this and that failed to comprehend that time oriented oath sworn commandment create מלאכים יש מאין תמיד מעשה בראשית.

      גופא: The Vilna Shas, as expressed in the opening thesis statement establishes Rashi as a Webster’s dictionary and the Talmud as a common law commentary which interprets any given sugya of Gemara often through similar Case/Rule precedents located in other Gemara mesechtot. משנה תורה means “Common Law”. The Rambam did not know this basic fundamental. Rabbi Yechuda Ha’Nasi named his Mishna based upon the second Name given to the Book of דברים; the Mishna teaches common law judicial rulings made by Sanhedrin courtrooms. Statute law originates from authority figures; law imposed or decreed by some Legislature, Congress, or Parliaments qualify as statute law. Rambam’s code of halacha – statute law.

      Its this fundamental distinction which forever separates Shabbat from Chol, common law from statute law. Hence in 1232 the rabbis of Paris agreed with the court of Rabbeinu Yonah in Spain to impose the ban of נידוי upon the person of Rambam. Nothing can altar the simple fact that Rambam’s halachic posok reflects statute law rather than common law. Just that simple. No fancy dance’n.

      As a two-dimensional painting cannot accurately depict three dimensional life, so too and how much more so statute law cannot replace judicial common law rulings which strive to make fair restitution of damages inflicted. Statute law by stark contrast prioritizes religious ritual observances which requires no k’vanna. The restriction of Torah and Talmud to קום ועשה ושב ולא תעשה מצוות directly compares to a person who publicly profanes Shabbat in front of ten Torah observant men. Both time oriented commandments שבת וקידושין actively require a minyan; based upon the false oath sworn by the 10 spies which duplicated the floods which destroyed the generations of Noach and the Orthodox rabbis refusal to make aliyah to the Zionist Palestine British mandate in the 20s and 30s which thereafter witnessed the Shoah.

      Cutting a Torah brit alliance – requires swearing a Torah oath, just as does observance of both Shabbat and קידושין. This basic fundamental, Orthodox Judaism today just as ignorant as Rambam’s failure to grasp the meaning of משנה תורה.
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      כי יקחאיש אישה. ולא כתב (דברים כב) כי תקח אשה לאיש. מפני שדרכו של איש לחזר על אשה ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה. מי חוזר על מי? בעל אבידה מחזר על אבידתו
      Disciplined Talmudic scholarship requires making a precedent search for both the p’suk as well as the language of a גזרה שווה which links our Gemara to :נדה לא. Its these *asterisks, which quietly instruct how to learn a dof of Gemara practicing the Torah wisdom of common law. Notice, if you will the frequency that the Baali Tosafot likewise examine a sugya of Gemara by comparing it to these identical outside source precedents. Common law learns by means of making precedent study analysis. The Bavli employs these *astericks to other sugyot in the Sha’s Bavli. But once a person discerns the exact phrase of the Mishna which that sugya addresses, then likewise possible to make a Yerushalmi search. The two opposing Gemara frequently instruct conflicting ideas on the exact same subject. To make a Yerushalmi depth analysis, hands down far superior than relying merely upon Reshonim commentaries.

      Rav Nemuraskii ז”ל he repeatedly emphasized to me the central importance of sugya integrity. He explained that each sugya of Gemara resembles to the structure of a sonnet or a thesis statement. This permits a scholar, for example – when the Baali Tosafot jump off the Dof, to establish a syllogism of fixed rigid logic: Opening vs Closing thesis statement and one din adjacent to the off the dof Baali Tosafot גזרה שווה precedent. The objective of this type of discipline in learning, to view the same identical idea from a completely different Mishna/Gemara perspective. Based upon the logical syllogism premise: if A & B accurate therefore the concluding proposition equally accurate. Standard syllogism deductive reasoning.

      Rav Nemuraskii’s sh’itta of Talmudic learning easier to learn in practice than to describe it in theory. The יסוד of this Talmudic kabbala, sugya integrity across the Shas. This fixed point in all Talmudic literature permits down stream generations to learn any off the Dof sugya based upon the established principals that a syllogism comprised of three parts.

      The statute law halachic codifications obliterated, in their pursuit of fixed religious ritual practices so as to simply Judaism’s faith in God – Talmudic sugya integrity. Furthermore, no judge in any Sanhedrin courtroom ever tried a case where “belief in God” shaped the outcome of the judgment! To permit personal beliefs in theology to determine the rule of law defines the לא תעשה מצוו not to accept a bribe. Justice addresses the issue of damages inflicted NOT a persons’ personal theological belief system.

      The wisdom necessary to compare one Gemara sugya with a similar but different mesechta Gemara sugya distinguishes רמז\סוד logical diagonal which separates פרדס fluid inductive logic from syllogism rigid deductive logic; like the difference between Calculus variables vs. plane geometry proofs and algebraic equations. Dynamic vs. static mathematical reasoning.

      The latter error compares to the Middle Ages wherein catholic/protestant priests or pastors would invade synagogues across Europe every Shabbat and force Jews to listen to their utterly despised and abhorred preaching attempts to convert us to convert and embrace their murderous Av tuma avoda zara religion(s). The church(s) imposed their evil ghetto gulags for 3 Centuries as a despicable expression of their perverted notions of justice. Post Shoah, NEVER AGAIN — Jews have sworn a solemn oath that Goyim shall not judge Jews in their corrupt courtrooms ever again — starting with the UN/ICJ or ICC/Rome treaty. Both institutions post Oct 7th 2023 have utterly destroyed their good name reputations.

      The g’lut Yeshiva education system, even in ארץ ישראל, has yet to cast off the tuma klippa shells. In Kabbalistic mysticism, particularly as articulated by the Ari (Rabbi Isaac Luria), the concept of klippot representative of the “shells” or “husks” that envelop and conceal the divine light. These shells are often associated with forces of evil and obstruction to spiritual elevation. Klippot are viewed as barriers that hinder spiritual enlightenment and individual connection to the divine. Just as a fruit’s shell may protect and hide its nourishment, klippot obscure the underlying divine light.

      In Kabbalistic thought, the interplay between holiness and klippot illustrates the duality within creation. Klippot embody chaotic, destructive forces that can lead individuals away from divine consciousness and fulfillment. Encountering klippot understood as part of a spiritual journey. Overcoming these shells allows individuals to reclaim the divine light veiled within our Yatzir Ha’Tov; transforming tuma middot spirits from within our Yatzir Ha’Raw by remembering the oaths sworn by the Avot wherein their oath brit first created the chosen Cohen people.

      Lurianic Kabbalah often categorizes klippot into different levels or types. The ‘Ten Klippot’ parallel the Sefirot (divine attributes), as taught through the kabbalah of the Zohar; a profound Reshon midrashic commentary to the Chumash. Published after the Pope and king of France publicly burned all the Talmudic hand written manuscripts in France in 1242. The ‘Ten Klippot’, according to the Talmud – they represent the mussar דרוש\פשט which remember the ten times the generation of the Wilderness, under the leadership of Moshe, Aaron and Mariam, denied our oath Sinai brit alliance.

      This idea supports the משל, that each klippa serves to conceal the light associated with each corresponding Sefira. T’shuva does not spin around the central axis of regret, like it does in the religions of avoda zara. Rather, t’shuva – based upon Moshe reminding HaShem of the oath sworn to the Avot – spins around remembering the 3 oaths sworn by the Avot wherein each cut an oath brit alliance concerning the eternal life of the chosen Cohen people.

      Just as the klippot conceal the divine light, statute law conceals the living precedent of the Oral Torah. Restoring sugya integrity – an act of tikkun—the peeling away of the husk to reveal the oath brit within common law itself.

      The precedent for the 10 Sefirot, the עשרת הדבורות מסיני. The Reshon Zohor midrashic commentary, obviously influenced by the alien 10 commandment reading of the Xtian bible. The Talmud instructs that Israel only accepted the first two Sinai commandments prior to Israel demanding that Moshe rise up and receive the rest. Israel did not receive the rest of the Written and Oral Torah revelation until after Yom Kippur 40 days after the sin of the Golden Calf translation of the שם השם סיני רוח הקודש to the av tuma avoda zara word אלהים.

      Limiting the initial revelation of Sinai restricted to only the first two commandments — utterly repudiates the av tuma avoda zara of both Xtianity and Islam. Neither ever once bring the שם השם first commandment Name. Islam’s strict monotheism violates the 2nd Sinai commandment; if only one God lives then no need for this commandment. Alas the false prophet Muhammad ignored all the NaCH prophets whose mussar condemned the worship of avoda zara by Israel – starting with Egypt under Par’o. The idea of some ONE Universal God, an avoda zara which defines the error of the Rambam’s statute law assimilation, completely denies that only Israel accepted the yoke of the kingdom of Heaven at Sinai; that only through observance of tohor time oriented commandments, which require prophetic mussar as their k’vanna, does the Torah brit continuously creates the chosen Cohen people יש מאין.

      Shall follow the Order of precedents based upon our Gemara “outline”. Statute law reads the Gemara as a finished product. A fundamental error; a building – no matter how tall, regardless of the Rambam Yad or Karo בית יוסף – with a cracked foundation, must come down. The Tur collage of Reshonim opinions fails to discern between common law from statute law. The sloppy scholarship made by assimilated Reshonim produced the fruits of ירידות הדורות, no different than did king Shlomo’s Temple which replaced the establishment of Sanhedrin Federal common law courtrooms – based upon the din of the two prostitutes who compare to Moshe standing before the court of Par’o.

      The Talmud serves merely as a outline which requires down stream generations to make a פרדס logic analysis. Each down stream scholar can logically compare the Talmudic outlined Case to his own theory of ideal precedents! The Vilna Shas is not a book but a courthouse. Rashi provides the language of testimony; Tosafot the case precedents; and the Gemara, the living motion of common law. Against this stands Rambam’s Yad — the first codified statute law to replace the covenantal courtroom with bureaucratic religious decree. The founding fathers of the American Republic separated Church from State in the first Amendment to their Constitution.

      Talmudic analysis requires gopher work. דברים כב:יג located within the larger sugya כלל: כב:יג-יט. This sugya contains no שם השם מידה. Hence, by the way Rav Aaron taught me, the sugya כלל: כב:ה-יט. The opening sugya introduces: ולא ילבש גבר שמלת אשה כי תועבת. Our Gemara likewise makes distinctions between Men and women. The next sugya addresses the obligation to respect even the dignity of animals. The next sugya addresses the dignity of the land itself. The next sugya forbids working animals possessing different innate strengths together; this equally applies to fabrics from plant vs animal sources. The mitzva of tzitzit serves to confine the purpose of Torah commandments to protection of dignity and value.

      Par’o crushed the dignity and value of g’lut Jewry stateless refugees, as did both the Church and Islam. Now within this context the intent of כי יקח איש אשה ובא אליה ושנאה ושם לה עלילת דברים והוצא עליה שם רע. Learning a Torah p’suk requires the discipline of reviewing that specific פרט as it understands the sugya כלל לשמה. The Chumash addresses how a fool can permanently destroy his good name reputation. Herein the Torah addresses the concept of יראת שמים.

      Compare the mussar from בראשית ד:א והאדם ידע את חוה אשתו ותהר ותלד את קין ותאמר קניתי איש את השם. Why did HaShem reject the korban dedicated by Cain? Cain offered a barbeque unto Heaven. His brother, the chosen Cohen first born, dedicated יראת שמים as the k’vanna of his korban. A time oriented commandment, greater than a positive commandment. Upon this distinction did HaShem chose who qualified as the first born son of Adam. Fear of Heaven, it does not compare to the famous reflex impulse commercial: “Gee I could have had a V-8”. דכתיב: וינחם ה’ כי עשה את האדם בארץ ויתעצב אל לבו. Still another example of bruised dignity: ותאמר שרי אל אברם חמסי עליך אנכי נתתי שפחתי בחיקך ותרא כי הרתה ואקל בעיניה ישפט ה’ ביני וביניך. The mitzva of קידושין rests squarely upon a man building the dignity of his house. This applies to both wife and children. Just that simple. No fancy dance’n.

      Weigh the kabbalah of שמואל א יד:א-ה. Jonathan developed a tuma midda of undermining the authority of his father. In the end, Mephibosheth, the son of Jonathan, his loyalty to David became suspicious following the Av Shalom revolt. Later, Solomon weighed the complexities, & remembered Jonathan’s love for David. He preserved Mephibosheth’s inheritance. This decision highlighted the importance of loyalty over-cast by suspicion, in a times of political anarchy and chaos.

      The dynamics between King Shlomo, Mephibosheth, Ziba, (Mephibosheth’s servant), who undermined his master by claiming that Mephibosheth sought to take advantage of David’s troubles and aligned himself with Absalom; and Shimei, (Shlomo’s Talmudic instructor), illustrate the complexities of loyalty, authority, and familial relationships which prophetic mussar frames. It appears to me that our Gemara likewise addresses marital family relationships based upon similar complexities.

      This type of in-depth analysis the statute law codes, and Reshonim commentaries simply do not address. Utterly absurd to make a study of the Talmud, divorced from the Primary Sources of the T’NaCH literature. Midrash functions “the” commentary of Talmudic Aggadic sources throughout the Sha’s. This basic fundamental the Yeshiva world today totally ignores.
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      דתנן: המפלת ליום מ’ אינה חוששת לולד … וחכ”א אחד בריית הזכר ואחד בריית הנקבה — זה וזה מ”א. גמ. מסתברא טעמא דרבי ישמעאל דקמסייע ליה קראי קמ”ל. דרש רבי שמלאי למה הולד דומה במעי אמו לפנקס שמקופל ומונח ידיו על שתי צדעיו שתי אציליו על ב’ ארכובותיו וב’ עקביו על ב’ עגבוריו וראשו מונח לו בין ברכיו ופיו סתום וטבורו פתוח ואוכל ממה שאמו אוכלת ושותה ממה שאמו שותה
      ואינו מוציא רעי שמא יהרוג את אמו
      “As we have learned: A woman who gives birth on the fortieth day is not concerned about the fetus… And the sages say, whether it is a male infant or a female infant — both are significant.

      Gemara: The reasoning of Rabbi Ishmael is evident, as it is supported by verses. Rabbi Shemalai interpreted: Why is the fetus in its mother’s womb compared to a folded notebook with its hands on both of its cheeks, its elbows on both of its knees, and its heels on both of its ankles? Its head is positioned between its knees, its mouth is sealed, and its navel is open. It eats from what its mother eats and drinks from what its mother drinks, and it does not release any waste, for fear that it might harm its mother.”

      Clearly in matters of healing, the Talmud authority being Ages past time and Human knowledge have undermined. None the less, the issue raised by the Gemara runs parallel to the Book of Shmuel quoted previously. Learning T’NaCH precedents serve as the basis by which later generations understand the framers of the Talmud.

      The second leg of our sugya syllogism: ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש? זה ממקום שנברא וזו ממקום שנבראת. ופני מה האיש מקבל פיוס ואין אשה מקבלת פיוס. דכתיב: משלי יד:א–חכמות נשים בנתה ביתה ואולת בידיה תהרסנו. No one force king Shlomo to marry all his foreign wives! He alone bears full responsibility for his avoda zara עון. Its this pre-condition wherein he agreed to cut alliances with other goyim kingdoms, starting with Egypt. The wisdom of that alliance did not prevent king Shishak for conquering Jerusalem!

      These two points establish the sh’itta line of learning this sugya. שאלו תלמידיו את רבי דוסתאי ברבי ינאי: מפני מה איש מחזר על אשה ואין אשה מחזרת על אש? משל לאדם שאבד לו אבידה. מי מחזר על מי? בעל אבידה מחזיר על אבידתו

      These precedents weigh the dignity and worth of Man and woman as equal – straight from their inception and birth. Each exorcises different skill sets. But life depends equally upon the other. Therefore the idea of child rape as kosher – utterly repugnant. How did the Baali Tosafot address this question?
      אי תנא קונה ה”א בע”כ. ואע”ג דתני האיש מקדש דמשמע בע”כ, היינו משום דכבר אשמועינו הכא דבע”כ לא יהא דקתני היבמה נקנית ולא קתני היבם קונה בע”כ. איידי דקתני האשה נקנית תני נמי סיפא, היבמה נקנית דנקנית משמע מדעתה

      Therefore the Tosafot disputes the posok halacha made by the Rambam quoted earlier. Obviously this one case does not systematically refute statute halachic law straight across the board as treif. But king Shlomo forced his teacher to live within the borders of Jerusalem, and when he pursued to recover his lost ass, king Shlomo put him to death in accordance with his fathers’ wishes. Its absolutely essential to stand the Talmud upon the foundations of the T’NaCH literature. The g’lut Yeshiva education system today does not learn in this manner. Talmudic scholarship which fails to delve into prophetic mussar makes itself blind to the k’vanna of time oriented Torah commandments. Clearly, it seems to me, that a man pursues קידושין in order to build the dignity of his wife and family.

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   2. 

      Willie Torres Jr.

      November 12, 2025

      Thank you kindly for Visiting and Commenting…

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   3. 

      mosckerr

      November 13, 2025

      Shall henceforth in this Talmudic commentary shall refer to the Rambam and Karo by the cartoon character names of Boris Badenov & Natasha Fatale, the main villains in the Bullwinkle Show which aired during my childhood years. The interplay between Boris and Natasha serves to add a comedic touch to the study of Talmudic common law.

      The issue at hand. How the halacha of the Rambam פ”א מעשר שני – ה, ופ”ד מהל’ שמיטה ויובל – ב how they tie into the Gemara of :קידושין גף ב עמוד ב דכתיב

      מפני שדרכו של איש לחזר על אשה ואין דרכה של אשה לחזר על איש. משל לאדם שאבדה לו אבידה, מי חוזר על מי? בעל אבידה מחזר הא קמ”ל
      (Stare decisis\הא קמ”ל – a legal principle that dictates that courts should follow precedents set in previous rulings when making their decisions in similar בניני אבות cases. This principle ensures consistency and predictability in the law, as it obligates judges to adhere to established judicial decisions unless there is a compelling reason to overturn them).

      דדרכא דמיכלא יתירא לאתויי דידי זיבה ודרכא דמישתיא יתירא לאתויי לידי זיבה

      Our Gemara jumps into Aramaic language. The usage of Aramaic in the Gemara serves various purposes beyond just the introduction of mystical ideas. Aramaic thrived as the spoken language of the Jewish people during the time the Talmud compilation. Using Aramaic made the text more accessible to its contemporary audience. Aramaic allows for nuanced legal discussions, otherwise cumbersome in Hebrew. It provides clarity in complex legal arguments and discussions.

      The switch often signals a transition to a new topic, idea, or type of discussion within the text, often indicating a change in focus. While not every Aramaic phrase indicates a mystical idea, texts like the Reshon Zohar (written in Aramaic). Sections of the Talmud seem to express deeper philosophical and mystical themes through the medium of Aramaic. The Aramaic phrases serve to highlight these special רמז, סוד elements של פרדס. The use of Aramaic likewise preserves cultural and historical identity; it connects the Talmudic text to the broader Jewish experience during the Second Temple period Book of Daniel lifting the curtain exposing times under Persian and Greek over-lords. The pre-New Testament Hashmonaim dynasty had left the exceptionally bitter taste in the mouths of the Tannaim rabbis.

      Who and what shapes the Cohen chosen people identity? This question dominates the Framers of the Talmud. Religion does not determine national identity – not by a long shot. The cultural diversity of the Jewish people, simply burst the ethical containment force of religion at its seams. But building this national “ethical containment force”, most essentially defines prophetic mussar and Talmudic halacha precedents – employed to make a משנה תורה re-evaluation of the k’vanna of the language of the Mishna through T’NaCH prophetic mussar precedents.

      It appears to me, that our villain Boris ruptured the Jewish “ethical containment force” when he published his Yad in 1185. Alas the leadership of Rabbeinu Tam had just recently past. Rabbeinu Yonah repeated the error made by the two brothers Hamonaim. Just as they requested Rome’s intervention to resolve their dynastic dispute, Rabbeinu Yonah asked Rome and the king of France for their permission to destroy the writings of the Rambam as heretical. Judea lost its National independence without a whimper and the Father of Nazism-church made a festival book burning, of all the hand-written Talmudic manuscripts in Paris 1242.

      Post Shoah Jewish survivors swore a Torah oath: NEVER AGAIN; no Goyim courtroom shall presume that it possess the merit or the worth to judge the Jewish people. Hitler and his Nazi followers – attempted Shoah. But succeeded in exposing religion – both Xtian and Muslim – as utterly bankrupt. The Talmud does not teach not religion nor theology. These av tuma spirits – they define avoda zara; they do not shape the containment force which shapes and defines Jewish identity as Cohen people.

      The switch to Aramaic in the Talmud serves as a tool for clarity, transition, and connection to contemporary experiences of the Jewish community. It’s a multifaceted approach that contributes to both the practical and mystical dimensions of Jewish law and thought.

      לאתויי דידי unto להביא אותי) — זיבה unto tuma). A term in Jewish law that refers to a specific state of ritual tuma consequent to breathing “tuma” spirits from within ones’ Yatzir Ha’Raw. Physically associated with bodily discharges; these spirits often produce violent explosions of Human anger and hatred. A trained eye can perceive subtle emotional destabilizations which often exude from the body. When a woman, for example, experiences menstruation, quite often her emotional state fluctuates. But men equally menstruate in their own ways. Emotional maturity does not come simply as the result of a Bar Mitzva party.

      Indian Brahman star-gazers search the Heavens for signs of what the future foretells. Talmud trains the eye of man to observe both himself and his people for signs which reveals tohor or tuma middot, wherein the souls of Yaacov and Esau continually wrestle within the womb of Rivka. Mussar not limited to the box thinking of concrete history. T’NaCH characters serve as משל language, which requires down-stream generations to make the נמשל דיוקים interpretations. Herein defines the mitzva of acceptance of the Yoke of the Kingdom of Heaven; which defines the self identity of the chosen Cohen people – the seed of Avraham, Yitzak, and Yaacov.

      The subject of tohor & tuma, according to Rav Nemuraskii – the most difficult and complex subject in the whole of Sha’s. Ask a rabbi who instructs in any Yeshiva in Israel, what separates אל from רחום from חנון etc? They will not possess the wisdom to clarify your question. If a person cannot distinguish and discern tohor middot spirits from within his Yatzir HaTov, then that same person cannot discern tuma middot spirits from within his Yatzir Ha’Raw.

      Tohor middot focus upon life. While tuma middot make their focus upon death. Moshe taught the mussar of Life or Death/Blessing or Curse, therefore choose life. People whose Yatzir HaRaw dominates from within their hearts, they continuously speak לשון הרע או מוציא שם רע. The Blood libel accusations which define Church dominance during the Middle Ages through the Nazi pogrom known as the Night of Shattered Glass in 1938. The slander of the Protocols of the Elders of Zion, it frames the years of anarchy and collapse of the 300 year Czarist Russian Autocracy regime.

      The framers of the Talmud struggled, not simply with Roman censorship. Talmudic common law applies straight across the board to all generations. When post Ghetto Reform Rabbis referred to the Shulkan Aruch as archaic – their opinion hit the bulls eye. All regimes across the span of history whose autocracy feared independent ideas touching justice and liberty have irrational fears to justify hating the Jewish people. Jews, we own this curse. Assimilation and intermarriage defines the 2nd Sinai commandment. After Britain betrayed their Balfour Declaration obligations with their 2nd White Paper in 1939, FDR sealed the fate of European Jewry – to eat the death of the Shoah – by duplicating the identical decree on American shores. American Jewry behaved like tits on a boar hog, assimilation and intermarriage cursed them into passivity.

      Tuma middot love the blame-game as if they play: “Pin the Tail on the Donkey”. Tohor middot Jews accept our תוכחה. The wisdom of Torah mussar, a person plants תוכחות within there Yatzir Ha’Tov and grows these rebukes like a farmer grows a crop. Hence the wisdom how to give a תוכחה – an unknowable mystery Divine secret. Something on par with the miracle of the 6-Day War victory in 1967. This victory radically changed the balance of power across the Middle East. Both ’56 losers England and France attempted to make revisionist history with their UN SC Resolution 242. But the days of their domination over States across the Middle East – their Sun had long since set.

      Consequently, it seems to me, when the Talmud switches to Aramaic it addresses abstract far reaching, perhaps even mystical ideas. Translating the Gemara halachot into Hebrew, as did Badenov’s Yad Chazaka, that villain robbed Yiddishkeit of genius depth and wisdom.

      והא דתנן: אתרוד שוה לאילן בד’ דרכים. ליתני דברים משום דבעינן מתני סיפא. ולירק בדרך אחד מיפא נמי ניתני דבר התם הא קמשמע לן דדרכיה דדרכיה דאתרוג כירק. מה ירק דרכו ליגדל על כל מים ומשעת לקיטתו עישורו, אף אתרוג דרכו ליגדל על כל מים ובשעת לקיטתו עישירו

      The Talmud compares קידושין to the acquisition of an etrog? As the etrog has specific methods of cultivation and harvesting, the mitzva of קידושין as specified in our Mishna likewise requires a defined process wherein the baal acquires title to her future born children. As the etrog’s growth and maturity determine tithing so too the maturity of a girl prior to her to qualify for the mitzva of קידושין. As an etrog grows in water a child grows in her parents protective home. The etrog perceived as the sign of righteousness, particularly during the holiday of Sukkot.

      But the emphasis rests not on the etrog/vegetable comparison but rather upon the maturity of a girl necessary for the mitzva of קידושין. As the agriculture of growing crops entails careful attention and nurturing, how much more so growing children into healthy mature adults! Parents do not simply abandon their daughters at the whiff of the smell of money. Children represent the עולם הבא of their parents souls. The substance of the mitzva of קידושין rests upon the יסוד that a man acquires title to the נפש עולם הבא of his wife – the children born into the future. Herein the generations eternally live the brit cut between the pieces!

      Now compare this to the flat stale halacha propounded “as the halacha” by Boris Badenov & Natasha Fatale.

      הלכות מעשר שני פ”א:ה. וכן האתרוד בלבד משאר פירות. האילן הרי הוא כירק והולכין אחר לקיטתו בין למעשר בין לשביעית. כיצד אם נלקט בשלישית אחר ט”ו בשבט מפרישין ממנו מעשר עני אע”פ שנגמרה בשנייה. וכן אם ולקט ברביעתי קודם ט”ו בשבט מפרישין ממנו מעשר עני. נלקט ברביעית אחר ט”ו בשבט מפרישין ממנו מע”ש. הראב”ד כתב: א”א כמה דבריו מבלבלים ומקולקלים. אתרוג בת ששית שנכנסת לשביעית לעולם ששית וחייבם עליה משום טבל ופטורה מן הביעור ואם כן היינו אחר חנטה לשבעיית. מיהו לענין מעשר שני ומעשר עני אזלינן בתר לקיטה

      Boris argues that etrog treated differently from other fruits and vegetables concerning tithing, specifically their time of harvest. Boris affixes the edge of harvesting applicable to before or after Tu B’shvat – the “New Year for Trees.” Tu B’Shvat marks the beginning of the new year for trees concerning the laws of tithing (ma’aser) and other agricultural obligations. Tu B’Shvat also serves as a time for planting trees in Israel and reflects a broader connection to nature, renewal, and agricultural cycles.

      The timing of harvesting impacts tithing obligations based upon the maturity of the etrog at the time of harvesting. If gathered after a specific period, even if it matured earlier, it may still be subject to certain laws concerning Ma’aser Aniyim – poor-man tithe. The Ra’avad rebuked Boris for his flawed reasoning. He challenges Boris’s idea that the etrog has a clear-cut din, when the maturity of the etrog decides the matter. The Ra’avad argues that an etrog harvested in the 6th year on the edge of the sh’mita year, the owner remains obligated to tithe for Ma’aser Sheni and Ma’aser Aniyim. He argues that the etrog’s age or growth maturity does not entirely exempt the etrog from tithing requirements, particularly – ma’aser aniyim. By making tithing status contingent not only upon maturity but also on the harvest timing, the Ra’avad’s interpretation of etrog places it within a broader framework of tithing laws.

      The state of readiness affects not only the etrog’s usability but also whether it can be legally designated as subject to tithing. An etrog that is not properly ripe or ready may not fulfill the requirements for tithing, meaning it cannot be included in the calculations of what needs to be tithed. An etrog that is not properly ripe or ready may not fulfill the requirements for tithing, meaning it cannot be included in the calculations of what needs to be tithed. If an etrog is harvested too early, it might not count for tithing, impacting both the farmer’s obligations and the religious observance associated with Sukkot.

      If the sages held it as absolutely crucial that maturity of the etrog determines its permissibility to tithe, then how much more so young girls in the matter of קידושין. Natasha Fatale’s כסף משנה affixes this halacha as having no connection what so ever with our Mishna. The problem of statute law, it views reality from its fixed unmoving static locations. The Talmud brings precedent halachot to amplify the k’vanna of how the sugya re-interprets the k’vanna of its Mishna, as viewed from an entirely fresh and different perspective. Its this dynamic quality of פרדס logic which makes reliance upon Aristotle’s deductive reasoning so completely off as הראב”ד openly denounces.

      The boot-licking super-commentary lackeys of statute law all fail to learn halachot as precedents wherein the generations can elevate, in this case, קידושין, from lower level rabbinic positive commandment holiness unto a Torah av time oriented most holy commandment, whose sanctity creates both מלאכים and the chosen Cohen created תמיד מעשה בראשית יש מאין.

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9. 

   Swamigalkodi Astrology

   November 13, 2025

   Form and feeling are in quiet agreement.

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10. 

    Willie Torres Jr.

    November 13, 2025

    Thank you so much and Thank you for Visiting, Reading and Commenting.

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11. 

    Darryl B

    November 18, 2025

    Willie, somehow in the notifications that appear and vanish like the dew, I missed this post. Congratulations! 🎊🎉 Loved both, esp the surfing one. Def hard to paddle out in IL 😂 But as we’ve said, surfing is more than just catching waves; it’s a philosophy, a lifestyle. Rolling with the good and bad, knowing something much bigger than you is in control. Not unlike following Christ 😎🙏❤️

    Congrats again, my friend… well deserved!!

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    1. 

       Willie Torres Jr.

       November 20, 2025

       Thank you so much Darryl. Truly means a lot. I’ve never actually surfed, but you know how I feel about it, the hopes and dreams that were yesterday’s thoughts. I love the philosophy of it, trusting the waves and rolling with life’s highs and lows, much like walking with Christ. Grateful for your support and kind words.

       Be Blessed and Be a Blessing 🙏❤️

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12. 

    harythegr8

    November 23, 2025

    Willie, your journey is a living testimony of how God turns words into blessings. 🙏
    Reading about your poems being published on SpillWords Press fills me with joy—what an incredible honor!
    Your humility and gratitude shine through every line, and it inspires me deeply.
    I’d be truly honored if you could also visit my blog sometime and share your thoughts there.
    Your words carry light, and it would mean the world to me to have your encouragement.
    Blessings always, brother.

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    1. 

       Willie Torres Jr.

       November 24, 2025

       Thank you so much for your kind words, my Dear Friend…🙏 I’m truly humbled and grateful for your encouragement. I enjoy your post and your blog. I’m always happy to visit your blog and share my thoughts. It’s would be an honor to support your work.

       Blessings to you, today and always

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       1. 

          harythegr8

          November 24, 2025

             Dear friend,
          Your heartfelt words truly touched me, and I’m deeply grateful for your encouragement.
          It means so much to know that my posts and blog bring you joy,
          and your willingness to share your thoughts makes this journey even more meaningful.
          Having your support is an honor, and your presence adds a special glow to this space.
          Thank you for walking alongside me with such kindness.

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