1. Article 24 of Constitution of India:
Prohibition of employment of children under the age of 14 in factories etc.
[Say no to child labour.]
2. Article 26 of Constitution of India:
Freedom to manage one’s own religious affairs.
3. Article 8 of Constitution of India:
Right of Citizenship
4. Article 6 of Constitution of India:
Rights of Citizenship of certain people who have migrated here from Pakistan.
5. Article 11 of Constitution of India: Parliament to regulate right of Citizenship by law.
16 thoughts on “Articles 26, 24, 11.”
An excellent, informative and a perfect post on the occasion of India’s glorious 73rd Republic Day. Happy Republic Day. Jai Hind!
Very interesting, those who know the laws of the land are always at an advantage.
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That’s true. Thanks for your time and wise words.
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The ירידות הדורות curse defines g’lut Jewry. Examples of this Torah curse, they flourish like daisies on a Spring day. But a general statement, as expressed comparable to the opening thesis statement here, requires qualifying particulars. Its the latter which separates a Torah תוכחה\\rebuke// from religious rhetoric//propaganda. Therefore the theme of the current discussion which this blog introduces shall make the codification of the תרי”ג Commandments made popular in Reshonim codes which categorized the 613 into 248 positive and 365 negative commandments. Publication of these codes produced a domino effect that cursed the Jewish people to this very day.
Mitzvot commandments define Torat Moshe … the Torah revelation. Not till about 6 Centuries after Rav Ashi and Rav Ravina sealed the Talmud Bavli, did rabbis representing g’lut Jewry first start their attempts to organize the commandments into nice & tidy codes. Torah functions as Common Law expressed through the discipline of comparing commandments as precedents to make a depth analysis of other Torah commandments. The concept of opposing Yatzirot, as learned by Rabbi Yechudah Ha’Nasi in ברכות, this interpretation learns from the story of Adam Ha’Reshon eating fruit produced by the Tree of Knowledge of Good and Evil.
Rabbi Yechudah interpreted the incorrect spelling of לבבך\\לבבכם as expressed in the opening first two paragraphs of the Mitzvah דאורייתא of kre’a shma. This later mitzva serves as the foundation upon which stands all avodat HaShem as expressed through the mitzva of tefillah. Torah mitzvot commandments compare to braids of a woman with long hair. Mitzvot commandments, when braided together, they give a depth dimension to the 2 dimensional single hair strands.
Torah Common Law radically differs from statutory\religious law which the Reshonim codifications of the תרי”ג Commandments, their false scholarship foisted upon the Jewish people. This pathetic era, 950 – 1400 CE, wherein virtually all rabbis kissed, and made love with that foreign alien woman of Torah faith — her name “Assimilation”. With all general statements, exists exceptions to the rule. The French Ashkenazi Rashi\\Tosafot school of Torah scholarship more successfully fought off the seductive kisses, whereby that foreign alien woman sought to seduce g’lut Jewry. Alas the Rambam Civil War, several of its most terrible consequences — the total destruction of the Rashi\\Tosafot school of T’NaCH & Talmudic scholarship, followed by the forced imprisonment of Western Jewry into Ghetto prisons; the forced mass population transfer of Jews unto Eastern Europe, primarily unto Poland.
Sephardi, primarily assimilated Spanish rabbis, their clout and influence dominated both that pathetic era of T’NaCH and Talmudic scholarship, as well as the current era – the Acharonim scholars – whose “dark light” dominates the Yeshiva world to this very day. Common Law does not function in any way comparable to statutory law, religious law; the former expressed through lateral courtroom legal rulings … whereas the latter rests upon the יסוד of cults of personality…. Jews keep the halachah simply because Karo ruled a halacha; which he codified within his Shulchan Aruch. The authority of Yosef Karo among Traditional Jewry, it compares to that which JeZeus & Paul lords over Xtians.
Statutory & religious law often expressed through codifications and dogmatism. Both this and that do not require Oral Torah logic formats, whereby both T’NaCH, Talmud, and Midrashim all most essentially require. Once the Sephardi assimilated Spanish rabbis, that ‘golden and silver Age’, that tumah reigned supreme, Jews ceased to study Talmud to learn Oral Torah logic. The assimilated replacement theology organized the Torah – Talmud into cubes of religious subjects of rigid law. Something like extinct dinosaurs bones fossilized into stone. Comparable to the false picture made famous by Cecil B. DeMille, which has Moshe descend from Sinai carrying two tablets of stone with the 10 commandments.
שמות לב:טו — ושני לחת העדת בידו, לחת כתבים משני עבריהם מזה ומזה הם כתבים
Not just DeMille read this p’suk making a literal reading of its words, but virtually every beit knesset which holds the Safer Torah, employs this childish and foolish imagery. Torah prophets command mussar. To learn and understand Torah mussar commandments requires the Oral Torah פרדס logic system of learning; by and through – other Torah commandments learned as precedents. This critical sugia of the Written Torah שמות לב:טו – לה, requires the law of Common Law and not statutory law or religious law to grasp its mussar rebuke unto the generations of bnai brit Israel alone. Goyim reject to this day the revelation of the Written and Oral Torah @ Sinai and Horev respectively.
Therefore the intent of this specific blog, purposes to learn this critical sugia of the Chumash through the משנה תורה של דברים\\The Book of Deuteronomy…לשמה…the first Commandment of the Sinai revelation. This conversion\perversion/ of Common law unto statutory & religious law, this avodah zarah effectively מחני נא מספרך אשר כתבת//it expunges Moshe from the Book of Life.
The discipline of Oral Torah Common Law learns the Written Torah strictly and only by means of comparing other Torah precedents. The 5th Book of the Written Torah, specifically composed by Moshe the prophet on the last day of his life. This last book of Aggaditah serves to “braid” the other commandments located in the other Books of the Torah, with the purpose — to interpret the depth of the Torah commandments located within the first four Books of the Torah codification.
Common law Talmudic scholars debate over precedents presented by both the prosecutor and defense judges. Herein explains the ‘Difficulty\Answer’ style of the Sha’s Gemarah. Middot have a common translation as measurements. Therefore first, intend to introduce a less precise sugia precedent learned from the משנה תורה and then compare and contrast that distant precedent with a closer more precise precedent.
דברים ז:יז – כו compares and with another slightly distant precedent: דברים יב: כט – יג: ו. These slightly distant precedents, they none the less serve as powerful precedents to interpret the Spirit of k’vanna of Moshe breaking the tablets, that משל Aggaditah. Another slightly distant precedent, דברים טו: א – יא, it compares to yet another slightly distant precedent דברים טז: יג – כ.
Now contrast these four slightly removed precedents with this more precise Torah precedent דברים כג: ג – ז. Avodah zarah directly learns from Mamzarim and Bil’am the prophet. The latter, Moshe the prophet emphasizes – the avodah zarah expressed by the ‘Evil Eye’ of Bil’am, his desire to weaken and impoverish the chosen Cohen nation. So Moshe did not engrave 10 commandments upon two tablets of stone. Rather the משנה תורה defines the Spirit of K’vanna of the revelation of the Torah @ Sinai expressed through the commandment to develop a ‘Good Eye’ toward our bnai brit people. The Talmud emphatically teaches the דיוק, that hatred without cause resulted in the g’lut of Judean Jewry in the days of the Roman empire.
May HaShem bless this learning to negate the domino effect known as ירידות הדורות; caused by assimilated rabbis, their perversion of Torah common law into statutory law, and religious law. The correct study of the Torah learns first and foremost, it absolutely requires the discipline of the Oral Torah לשמה logic
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Goyim have no Talmudic educations, comparable to Americans have little or no education in Russian history.
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What’s the difference between Talmud and Torah?
The Torah, its 613 commandments functions as the basis of the Sanhedrin Common Law legal System for the Constitutional Republic of the chosen Cohen nation.
The Talmud produced hundred of years after the Romans destroyed and exiled Judeans from off our homelands. This model of the Torah lateral common law courtrooms, it too serves as a model for the time when Jews reconquer our Homelands and once more strive to rule the land with justice as determined by the Sanhedrin lateral common law courtrooms.
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Are you a scholar in Theology?
No. Torah commands mussar and instructs this mussar through the medium of Common Law. Common Law shares nothing with theology. The former centers upon justice whereas the latter tells people what they should believe.
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Mussar defines all prophesy found in the Hebrew T’NaCH.
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T’NaCH. And where’s eschatology section?
Eschatology … a Greek not Jewish notion of the end of times. The Book of Daniel, teaches mysticism not prophesy, that’s why the Order of the T’NaCH (Torah, Prophets, Holy Writings) the framers of that early codification of Jewish common law, they organized the Book of Daniel together with the other non mussar Books like Tehillem\Psalms and Mishley\Proverbs etc.-the first two Books in the Order of the Holy Writings.
This mystic Book of Daniel, the only Book within the Order of the T’NaCH written in Aramaic. About 1800 years later or there about, Moses de León also known as Moshe ben Shem-Tov authored the most famous work of Jewish mysticism – the Zohar sometimes during the decade of 1270-80. This work dominated the Middle Ages consequent to the French public burning of the Talmud in 1242 and subsequent expulsion of all French Jewry from France in 1306.
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Committing suicide? Rajputana.
The B’HaG ruled that Chag Purim qualifies as a Mitzva דאורייתא\a mitzva from the Torah! How could the B’HaG deduce this conclusion?
Why did the Vilna Gaon, also known as the Gra, teach that המלך functions as a רמז to the Creator of the Universe? [[ It does not appear to me that the Gra, possessed a clear kabbalah on how to understand the פרדס Oral Torah logic system, by which Rabbi Akiva explained how to correctly learn the T’NaCH and later Talmudic common law codifications. The (think קידושין) partners of רמז וסוד they work to weave the דרוש ופשט into one, most complex Israeli moral fabric (think Persian rug). דרוש, has the function to understand T’NaCH prophetic mussar commandments; its partnership with פשט, to define “the פשט” of Talmudic Aggaditah, by affixing prophetic mussar as the רוח הקודש k’vanna of the Aggadic stories; דרוש compares sugiot to other sugiot which contain the exact same set of tohor middot. Therefore, the function of Aggaditah, within the whole of the Sha’s Bavli,,, to express the services of the Great Sanhedrin lateral Common Law courtrooms. This judicial public service, known by the name משנה תורה\\//Legislative Review\\//, this service defines Prophetic mussar as the פשט of the Aggadic stories attached to a specific Case/Rule Mishna. This משנה תורה breaths life, a k’vanna Divine Spirit of רוח הקודש, into the dry bones of Halachah,,, (think the vision of יחזקאל). ]]
A further difficulty placed upon the Gra’s “interesting” interpretation, המלך and המן share an identical Gematria\numerical value! Answer: the mussar instruction on the Book of Esther, a unique Book in the whole of the T’NaCH because it contains no Name of HaShem,,, this mussar – it instructs the interpretation of the mitzva, of the eternal conflict with Amelek. It defines this eternal conflict as — the struggle between the Yatzir Ha’Tov vs. the Yatzir Ha’Rah.
Rabbi Yechudah Ha’Nasi, he too learned like this; his Mishna of ברכות interprets לבבך\כם within the language of the kre’a shma — along these exact same lines as the mussar taught within the pages of the Book of Esther. Therefore, based upon witness, the shared common denominator which links the Sages of both the T’NaCH and Talmud, they both make an interpretation of the Creation story; where Adam Ha’Reshon eats from the Tree of Knowledge of Good & Evil. Hence the Gemara of מגילה teaches, tongue’n cheek, that a person should drink quantities of alcohol such that he cannot discern between the names of Haman & Mordechai .
A popular minchag in shul, which I totally support over the rigid kill-joy of listening closely to hearing every word of the reading of the M’gillah\the Book of Esther/; a person should study in the days which precede the Chag. A person should not suddenly, during the Chag, only then become serious about learning the M’gillah. The joy of Purim should not compare to a light switch, turned on and off at a whim. The war with Amalek, son of Esau, separates Form from Substance. The Forms of two quarrelling brothers, fighting over the Cohen birth-right inheritance\blessing. Contrasted by the Substance, the רוח הקודש tohor Spirits that breath life and Joy into this Chag דאורייתא which teaches the profound prophetic mussar understanding of the Torah opening theme. That all generations of the Chosen Cohen nation, we all must struggle and mature our two opposing Yatzirot spirits – within our hearts – wherein we all walk before HaShem.
The mitzvah commandment of Chag Purim, it teaches the k’vanna of the Shemone Esrei tefillah, which over 247 prophets dedicated their lives to obey the oath obligation which father Ya’acov swore to Yitzak. Father give your first born son the Cohen inheritance which father Avraham caused only you to inherit, to me. Do this and I swear to command my children to give מחילה, the 3rd Middle Blessing associated with the tohor middah of אל. This Neshamah dedication, dedicated to HaShem on Yom Ha’Din upon the Brit – Rosh HaShannah. Father Israel therein eternally obligated all generations of his children. He defined Avodat HaShem (think korbanot) as blessing (think swearing a Torah oath) our people לשמה.
Our Sages, they decreed the mitzva of reading M’gillat Esther one month before Chag P’sach. The mitzva of cleansing the House from חמץ,,, to remove avodah zarah assimilation from within our hearts. The opening pages of the Gemarah of Avodah Zarah teaches that the Goyim totally abandoned the ברית faith, based upon the stories of the flood, the tower of Bavel, Sodom and the ערוה committed by the daughters of Lot. Chag Purim, the polar opposite of Chag P’sach. Our sages teach משל\/נמשל logical דיוקים\inferences/, as the sh’itta – how to learn and study both T’NaCH and Talmudic Common Law – the sealed Primary Sources of the Jewish faith. P’sach teaches a strong mussar instruction, Moshe lead Israel out of Egyptian slavery, and that generation, which according to Rabbi Akiva, has no portion in the World to Come, accepted the revelation of the Torah @ Sinai with their Yatzir Ha’Rah. Hence the stringent rigorous din of כרת for eating חמץ during the 7 days of Chag P’sach.
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