Trump stared directly at the Sun during an eclipse, limiting his ability to see the Christian majority in America
Someone needs their eyes checked.
Donald Trump has vowed to establish a “Christian Visibility Day.”
Clearly looking at the eclipse in 2017 has permanently damaged Trump’s vision. And addled his brain.
Open your eyes, Donnie. We do not need a Christian Visibility Day. That is called everyday life in these United States. This is akin to “Heterosexual Visibility Day” which likely will be next on his MAGA Myopic agenda.
Not to be outdone by “Trans Day of Visibility,” while speaking at a rally in Wisconsin Trump pledged to establish Christian Visibility Day on election day, celebrating that great American tradition of separation of church and state.
Christians are the establishment.
Have you lived through the Christmas season here? Christians hardly hide in the shadows, cower in the closet, and are the least oppressed group in our country. I can say this with certainty as a Jewish American, a minority group that is truly marginalized, and exposed to hate, discrimination, and more recently violence.
Even without 20/20 vision, this Jew can see that clearly.
Envisioning The American Dream 
I agree. The division and hatred he is fueling will be his undoing. He is catering to a minority of Christians. The real America will prevail in November.
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I agree, it is just ludicrous and insulting to those who really have been invisible in our country.
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“Christian Visibility Day” – an oxymoron spoken by a true moron.
More divisive strategies just when we need less.
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I suspect this line of thinking will only intensify as he tries to appeal to this base.
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It’s a joke, son, it’s a joke. He ‘s pointing out the absurdity of a Trans Visibility Day, which we don’t need either.
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What is the difference between the Torah, Talmud, and Mishnah?
Marc Lipshitz Been involved in counter missionary work for 20+ years
First you need to understand what the Mishnah is. When Moshe received the Torah on Har Sinai he spent forty days and nights studying it and getting taught the performance and explanations of it. Thus when he came down he had two things- the written Torah and the explanations and details of its performance. The written Torah is what is also known as the “Chamishe Sifrei Torah”, commonly translated as “The Five Books of Moses”.
The explanations and details of performance were only passed on orally and are commonly referred to as the Oral Torah. Before the Bar Kochba revolt which resulted in the massive exile of the Jews 80 or so years after the destruction of the Second Temple Rabbi Akivah organized the oral law into a more organized and easier to teach format.
After the Bar Kochba revolt with the bulk of the Jews in exile in different places (the difference to the prior Babylonian exile was that there the bulk of the Jews were in one place, albeit outside of Israel) there was a fear that the oral Torah would be forgotten or altered, so Rebbi Yehudah HaNasi, the head of the Sanhedrin at the time, compiled the Oral Torah into the form we have today and we refer to this written compilation of the Oral Torah as the Mishnah.
However, there was discussion on its application, philosophy, ethics, what to do in different situations, the trying to grasp the essence of the law so it could be utilized in different, unenvisaged situations, the mysticism and the practical. These discussions were recorded in the Gemorah. This is how we get to the Talmud- it consists of two main parts- the Mishnah and then the associated Gemorah to that Mishnah.
In modern editions there are also multiple commentaries, footnotes, cross references to passages in the Torah, prophets and scriptures when they are mentioned etc. Typically it is published in 20 volumes- the ArtScroll translation is 73 volumes! It is not something that you just read but something that requires intense study and a teacher so you know how to study and understand the methodology utilized in the Talmud.
Moshe Kerr: No. Totally incorrect. Rabbi Yechuda named his Mishna based upon the בנין אב/precedent that Moshe Rabbeinu named דברים the Mishna Torah — which means common law. The Mishna codified by Rabbi Yechuda in 210 ce follows the משנה תורה common law model established by the Book of דברים. Common law legal system stand upon precedents. The Hebrew for precedent: בנין אב.
The Gemara, compiled by a later set of scholars AFTER Rabbi Yechuda “sealed” the Mishna, based upon the precedents of the sealing of the T’NaCH, caused Rav Ashi and Rav Ravina to seal the Gemara in about 450 ce. The purpose of sealing this Oral Torah methodology of common law, to prevent a perversion of the seal masoret/traditions from counterfeit imposters like the New Testament replacement theology to pervert the seal masoret/traditions unto tumah avoda zarah.
A second primary purpose of sealing the masoret/traditions: that all down stream generations of Israel inherit the identical masoret, thereby preventing an equal Av tumah avoda zarah commonly known as ירידות הדורות – understood that later generations cannot dispute the rulings made by earlier generations. This Av-tumah avoda zarah collapses when confronted with Oral Torah logic which validates that no one generation enjoys a monopoly of Torah logic over later generations.
The correct understanding of ירידות הדורות refers to the idea of “domino effect”.
Talmud, which means learning (Yeshivot fail to learn Talmud, when they study Gemara.), the Gemara brings halachic precedents from across the Sha’s Bavli as precedents. The purpose of the precedents, the Common Law Baali Tosafot commentary/criticism of Rashi p’shat on the Talmud, fundamentally erred and failed to learn a halachic precedent to re-interpret משנה תורה the k’vanna of the language of the Home Mishna which the Gemara brings outside precedent halachic sources to re-interpret the k’vanna of the language of Rabbi Yechuda’s specific Mishna.
This failure of Reshonim scholarship went across the board, some Reshonim better than others. The B’hag, Rif, Rosh common law halachic commentaries, like the Baali Tosafot – correctly learned and understood the Gemara commentary to a specific Mishna as Common law. Not so the super-commentaries written on these excellent Reshonim scholarship of Talmudic common law. The later scholars confused and perverted Talmudic common law unto Roman statute law. Students in Yeshivot across the world, never receive any instruction which differentiates between T’NaCH/Talmudic common law from Roman statute law. A most basic and fundamental error. Which has plagued g’lut Jewry down through the Ages.
In like manner, and equally as bad: the Reshonim scholars abysmally failed to discern (One and All, they failed to make the מאי נפקא מינא הבדלה with discerns “like from like” the basis which observance of all Torah and halachic mitzvot most fundamentally require. A most basic and fundamental error. Which has plagued Jewry down through the Ages. The Av/toldot relationship between tohor time-oriented from positive & negative toldot commandments.
Even Rashi’s common law commentary to the Chumash (as opposed by his טיפש פשט reading of the Talmud. Rashi changed his sh’itta of p’shat as learned from to Chumash and contrasted by his sh’itta of p’shat made upon the Talmud! Reshonim scholarship disgracefully failed to note this fundamental contradiction in Rashi scholarship. Proof that the Reshonim learning had derailed itself and gone off-track. Why? Because the Reshonim and later rabbinic lackeys failed to understand how the concept of ירידות הדורות refuted the Xtian avoda zarah known as “Free Will”.
A colossal error made by a great Jewish leader: be it King Shlomo who built an assimilated Catholic Cathedral or the Rambam who perverted Talmudic common law unto Roman statute law. Once a great sage/leader worships avoda zarah, (Shlomo perverted the priority of establishment of Federal Great/Small Sanhedrin courtrooms as the k’vanna of building the Beit HaMikdash), the Av tumah of this perversion which validates the 2nd Sinai Commandment, all down-stream generations likewise pursue this Av-tumah avoda zarah abomination, from generation to generation to generation! Hence the concept of ירידות הדורות invalidates the Xtian dogmatism of “Free Will”.
The Torah mitzva of Moshiach does not learn from a NaCH source. Torah mitzvot learn from Torah sources. Why? Because Moshe Rabbeinu, the greatest of all prophets. The failure of Reshonim scholarship to correctly grasp how the Chumash learns, proof of the cursed existence of g’lut Jewry who lacked the wisdom to do mitzvot לשמה.
The Torah operates upon a most basic: Av/Toldot relationship. The Book of בראשית, together with the tohor time-oriented commandments codification known as the Siddur, commands Av tohor time-oriented commandments. “Time” not tied to a watch, but rather to crisis situations which threaten the chosen Cohen people with Shoah; like Akadat Yitzak, or the mitzva to remove the sciatic nerve! The latter explained by targum Uziel. Esau approach “toast” Yaacov with an Army lead by 400 officers. NaCH precedents D’vorah and HaDassah whose רשות מצוה defines the k’vanna of תפילת ערבית according to rabbi Yehoshua. Av tohor time-oriented commandments learn from women that doing mitzvot with k’vanna — a רשות rather than a חיוב.
In the defence of the Reshonim: in the Gemara of ערבין the Baali Tosafot did not know how Rav Ashi could change the dispute between Rabbi Akiva and Rabbi Yose haGelili. According to the כלל, the halacha should follow the opinion of r. Akiva. The Baali Tosafot clearly did not have access to the Targum Uziel. Otherwise, they would have understood that Rav Ashi’s recognition that Uziel agreed with the opinion expressed by rabbi Yose haGelili and therefore changed the halacha expressed in that halachic dispute as recorded in the Gemara of ערובין.
Therefore, the First Book of the Torah serves as the אב טהור זימן גרמא מצוות. The second, third, and forth Books of the Torah serves as the תולדות מצוות; hence the B’hag ruled in his Hilchot G’dolot: that 100 blessings, nar shabbat, nar hannuka, kre’at m’gillah, etc qualify as mitzvot from the Torah!
The Rambam, whose Yad Chazaka perversion worshipped avoda zarah: understood as a) assimilation b) intermarriage with Goyim, as opposed to the Xtian abomination which erroneously translates avoda zarah as idolatry; the 30 year-war slaughtered as many as did WWI when western Europe’s population about 1/3rd of 20th Century Eupean populations, over a debate over the catholic cruxifics and worship of saints.
The Rambam abomination of avoda zarah assimilation to ancient Greek logic, that fool did not understand the kabbalah of how Rabbi Akiva’s פרדס interprets the k’vanna of the revelation of the Oral Torah at Horev. A most basic and fundamental error. Which has plagued Jewry down through the Ages.
The last and 5th Book of the Written Torah משנה תורה commands the generations to learn the Torah through the wisdom of common law ie Rabbi Yechuda and the Gemara sages as codified in the Talmud.
The gravity of ירידות הדורות avoda zara, this question fails to address the Midrashic scholarship which defines the contribution made by the Geonim. As a loom has a warp/weft relationship, the Talmud has halacha/aggadita relationship. Midrash functions as the Geonim scholarship which delved into the Aggadic portion of the Talmud. Yeshivot across the world do not know how to learn, not only Midrash as the primary source-commentary which links the דרוש-פשט with T’NaCH prophetic mussar; like as learns Rashi’s Chumash p’shat. As contrasted by the halachic Oral Torah logic of רמז-סוד. A most basic and fundamental error. Which has plagued Jewry down through the Ages.
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Its important to remember that tohor time-oriented commandments learn from D’vorah the prophetess and Hadassah, both women risked their lives. A time-oriented commandment NOT dictated by the time of the clock but rather the crisis confronting the times! A fundamental distinction
Ruth & איכה\Lamentations Book ends to one another. Hope of Redemption,,, contrasted by the bitterness of exile. This followed by קהלת\Qohelet: Vanity vanity all just vanity & אסתר/Esther, another set of opposing Book Ends which depict the disgrace depression vs. the primary causes for g’lut – assimilation and intermarriage.
Then comes the work of mysticism the Book of דניאל/Daniel. Mysticism describes the kabbalah of g’lut/exile of Jews guilty of worshipping avoda zarah; the wisdom how to do mitzvot לשמה – lost to g’lut Jewry. The NaCH closes with the contrast bookends of עזרא\Ezra, his humility vs. The Ego of נחמיה\Nehemya. History Books rather than prophetic mussar; דברי הימים\Chronicles which contrasts with the toldot of the prophetic mussar of מלכים/Kings adjacent to the Av Book of שמואל\Samuel, which teaches the prophetic mussar instruction of the Torah miztzva of Moshiach.
Herein a summation of the Order of the NaCH.The Av Mishna of ברכות makes a study of the Torah curses of accepting the Yoke of Heaven in the evening. The Book of יחזקאל/Yehezqel, it seems to me, serves as the Primary mussar aggadic analysis of this Av Mishna of ברכות; the chief focus ideal by which to explain acceptance of Torah curses as expressed through the mitzva of kre’a shma in the evening.
If you understand the Order of the Holy Writings, this gives you an essential leg-up on learning the Holy Writings as a commentary to NaCH prophetic mussar. When learning a Gemara, its ideal to choose one of the 3 major prophets, as your “fixed location”, which serves as the guide to interpret the Gemara aggadic mussar on any particular Mesechta of the Shas Bavli.
I bring as the main prophet the Book of יחזקאל/Yehezqel on the opening Av Mishna of ברכות. Common law learns by means of בנין אב/precedents. This means that if my commentary to this Av Mishna of ברכות compares a sugya of יחזקאל mussar with a similar mussar in the same Book of that prophet. Then the reader has the challenge to bring a Holy Writing commentary that serves as a toldot of g’lut mussar.
Herein explains how Torah common law works; how it weaves the warp/weft fabric of the T’NaCH into Talmudic scholarship. Once you have this Order of the Holy Writings you immediately have a working map how to bring these Holy Writing sources as a further commentary to prophetic mussar of the Book of יחזקאל/Yehezqel, by employing פרדס kabbalah logic as taught by rabbi Akiva’s explanation of the Oral Torah revelation.
Herein explains why its necessary to attempt to make an Order to the Books of the Holy Writings which serve as the Gemara to the Prophets “Mishna”! The post 2nd Temple Talmud follows after the 1st Temple T’NaCH literature model “ideal” of Jewish common law.
The Av mitzva of tohor time-oriented commandments as codified in the Book of the Siddur serves as the Primary model of how a person should study Gemara.
According to the B’hag, the mitzvot דרבנן as found in the Talmud, if raised to a tohor time oriented commandment, this k’vanna of applied prophetic mussar elevates these rabbinic mitzvot to Torah commandments! Av tohor time-oriented commandments, as codified in the sefer Siddur, they define how to elevate a rabbinic mitzva “tefillah” unto a Torah commandment.
Worlds separate doing mitzvot with k’vanna from doing mitzvot without k’vanna. All tohor time-oriented commandments require k’vanna. שב ולא תעשה ועשה מצוות do not require k’vanna. This places them on par with keeping the halachot as codified in the statute halachic codifications which fail to teach how to do mitzvot with k’vanna לשמה.
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