Tremaine Carroll is a lifelong criminal and biological male. After California passed a law requiring inmates to be housed in prisons based on their “gender identity,” Carroll abruptly declared that he was a woman, and got himself transferred to a women’s prison. Last January, he was accused of raping two women there.
https://womensliberationfront.org/news/da-compelled-to-call-alleged-male-rapist-she/her
People who vote D, please understand that it’s not the messaging, it’s not the platform, and it’s not how you explain it. It’s this. It’s that you offer absolutely nothing other than this in every area of life.
Clarissa's Blog 
There’s a class marker in there. The sort of people who support these things cannot imagine any scenario where they might end up in jail. Like for real jail, not the temporary holding tank until they get hold of their lawyer, after “resisting arrest” by shrieking at a traffic cop while drunk. They don’t know anybody who’s been in jail.
Definition of ‘luxury belief’.
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Hi Clarissa
Just wrote my Hanukkah address.
Jews who do you pursue? The path of the Pβrushim or the path of the Tzeddukim? Hanukkah ΧΧΧ ΧΧ¨ΧΧ ΧΧ¦ΧΧ ΧΧΧΧ¨ΧΧΧͺΧ ΧΧ Χ§ΧΧ ΧΧ’ΧΧ©Χ ΧΧ¨ΧΧ Χ? The eternal mitzva of Hanukkah, the ΧΧΧΧΧ of lighting these lights ΧΧ©Χ Χ ΧͺΧΧ¨Χ ΧΧ©ΧΧ β Antonyms vs. Χ©ΧΧ ΧͺΧΧ¨Χ Χ©ΧΧ’Χ Χ€Χ ΧΧ ΧΧ©ΧΧ β synonyms. Do you possess the Torah wisdom required to make logical ΧΧΧΧ§ΧΧ\inferences?
The lights of dedication: To study Torah common law through NaCH prophetic mussar ΧΧ¨ΧΧ©\Χ€Χ©Χ-Aggada/Midrashim & Χ¨ΧΧ\ΧΧ‘ΧΧ ritual halachic precedents, which re-interprets again and again through every sugya of gemara on the Mishna; the original intent of the ΧΧ©Χ Χ ΧͺΧΧ¨Χ kβvanna language of the Mishna. Tohor time-oriented commandments Χ¦Χ¨ΧΧ ΧͺΧ βΧ ΧΧΧ‘Χ¨ ΧΧΧΧ Χ. Remember the question which the prophet ΧΧΧΧΧ ΧΧ ΧΧΧ asked the nation: Which God, HaShem or Baβal do you serve? Herein defines the kβvanna of the lights of Hanukkah, doing mitzvot ΧΧ©ΧΧ.
The Talmud stands upon the kabbalah logic shβitta of rabbi Akivaβs Χ€Χ¨ΧΧ‘. Vs. Assimilated Tzeddukim statute law as codified in the Av tuma Greek/Roman egg-crate organized assimilated halachic codes: Yad ha-Hazaka, Tur, and Shulkan Aruch. Which base these Av tuma Halachic Order-organization upon the syllogism logic of ancient Greek philosophers Aristotle & Plato. Clearly no mussar kβvanna learns out of assimilated Greek logic. Tohor time oriented commandments, according to the BβHaG, can raise a ΧΧ¦ΧΧ ΧΧ¨ΧΧ Χ like Hanukkah unto a ΧΧ¦ΧΧ ΧΧΧΧ¨ΧΧΧͺΧ.
The Bβhag, also known as the Baβal HaMaor, Rabbi Zerachiah HaLevi lived during the late Geonic period (approximately 12th century CE). His major work is Sefer HaMaor, a critical commentary on the Halachot posβkined by the Rif (Rabbi Isaac Alfasi). He lived in Vitry (in northern France), a major center of Jewish learning at the time. The BβHaG was a student of Rabbi Isaac Alfasi (the Rif) and Rabbi Gershom ben Judah (known as Rabbeinu Gershom), two influential figures in Jewish law. Eleazar ben Isaac was a prominent disciple of Rabbeinu Gershom. His scholarship and teachings contributed significantly to the development of Ashkenazi Jewish thought.
Rabbeinu Gershomβs takkanot became part of the evolving Talmudic common law. Rabbeinu Gershom and his students left a lasting impact on Talmudic common law, introducing moral and practical innovations that resonate even today.
Rabbeinu Gershom was a renowned Talmudist during the Geonic period. While Rabbeinu Gershom focused on practical halakhic decisions, Rabbeinu Tam emphasized textual analysis and cross-referencing. Both scholars sought to enhance understanding, but their priorities differed: Rabbeinu Gershom prioritized communal welfare, while Rabbeinu Tam emphasized rigorous study.
The BβHaG includes explanations and expansions on the halakhot, often providing sources from the Talmud and Tosefta, as well as Geonic responsa and early legal traditions. The Halakhot Gedolot was especially valued by scholars in Provence and France, where it was frequently cited and commented upon in both legal and philosophical discussions.
The BβHaG (Rabbi Simcha ben Samuel) not only authored Halakhot Gedolot, but he also wrote a critical commentary on Rabbi Isaac Alfasiβs (the Rifβs) legal code, which did indeed play a significant role in sparking a response from Rabbi Moses ben Nahman (the Ramban). This commentary, and the disagreements it raised, led to the Rambanβs famous work, βMilchamot Hashemβ (ΧΧΧΧΧͺ ΧΧ©Χ).
The BβHaGβs critique of the Rif focused on several aspects, most notably on certain legal rulings and interpretations that the BβHaG felt were either incomplete or insufficiently explained. His commentary was not just an expansion of the Rifβs rulings, but also a critical analysis, highlighting areas where the Rif did not provide full explanations or where he differed from earlier sources, such as the Talmud or Geonic traditions.
The Ramban was deeply invested in preserving the integrity of the Rifβs legal code, and he strongly disagreed with the BβHaGβs critique, especially when it came to the BβHaGβs approach to the Rifβs rulings. Rambanβs βMilchamot Hashemβ is a defense of the Rif against the BβHaGβs criticism. It is a legal and philosophical treatise in which the Ramban argues that the Rifβs decisions were valid, and he attempts to address the objections raised by the BβHaG.
The Rifβs Halakhot were pragmatic, concise, and designed for practical use. In contrast, the BβHaGβs approach was more critical and analytic, which the Ramban felt was an unnecessary departure from the Rifβs more streamlined legal method. The Rambanβs Milchamot Hashem systematically defends the Rifβs legal methodology and the principles behind the Rifβs halakhic rulings. He emphasizes that the Rif was following established Talmudic principles, and his rulings were grounded in a careful reading of the Talmud and Geonic sources.
The Ramban criticized the BβHaG for relying on a more critical and theoretical approach to halacha that he felt was inappropriate. The Ramban argued that halachic decisions should be based on the practical needs of the Jewish community, not just theoretical analysis. The famous dispute between these two great Talmudic scholars marks a key moment in the intellectual history of Jewish law, they represent the most prominent legal authorities of the time, they engaged in a public and philosophical debate over the nature of halachic methodology.
The BβHaGβs critiques continued to influence scholars who were more focused on the interpretative aspects of Jewish law. This exchange highlights the tension between codification and interpretation, a theme that has remained central in the development of Jewish legal thought. The BβHaG commentary to the Rif code stands upon the shared foundation that both the Rif and BβHaG learned the Talmud as ΧΧ©Χ Χ ΧͺΧΧ¨Χ/common law. Later halachic codifiers would outright abandon Talmudic common law in favor of the far more religiously practical Roman statute legal system!
It seems to me that the later halachic codifiers abandoned the Torah faith as the pursuit of judicial justice in favor of practical religion legal codifications. The dramatic shift raises into question of their βfear of heavenβ.
Assimilated gβlut Jewry has lost the wisdom to pursue mitzvot ΧΧ©ΧΧ. And hence they lost the skill to understand that tohor time oriented commandments create the chosen Cohen nation in all generations ΧΧ© ΧΧΧΧ. The avoda zarah practiced by the Catholic church now dominates Torah observance and Yechiva education in the sense that our people now prioritize codified halacha as dogmatic codes of law; even creeds of what Jews should believe.
But the Torah does not command belief in some Universal God(s) which Xtianity and Islam emphatically declare. The darkness of gβlut impacts Yeshiva educated Jews, they do mizvot without understand prophetic mussar as the basis of kβvanna for all time oriented commandments. ΧΧ ΧΧ©ΧΧ suits them just fine! Hence they do not understand the kβvanna of Χ©Χ ΧΧΧΧΧΧͺ precondition, required to swear a Torah oath to cut a brit alliance among our Cohen people. May the time oriented mitzvot ΧΧΧΧ¨ΧΧΧͺΧ ΧΧΧ¨Χ₯ ΧΧ©Χ¨ΧΧ shine light upon assimilated and culturally distant gβlut Jewry, who dwell in Χ€Χ¨ΧΧ‘ darkness.
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OT: I have begun my annual Christmas retreat in Malta (back at my preferred hotel after trying a different one last year) so posting will be lighter than usual for the next week and a bit. Please inform the world to not fall to complete pieces until I’m back home and can devote sufficient time to such an eventuality.
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So happy for you! Enjoy!
We are staying blessedly at home and blessedly zero guests will be around. I’m aiming for zero human contact outside of my family for days.
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