Publié dans Articles

There is no death

There is no death

There is no death! The stars go down
To rise upon some other shore,
And bright in heaven’s jeweled crown
They shine forevermore.

There is no death! The forest leaves
Convert to life the viewless air;
The rocks disorganize to feed
The hungry moss they bear.

There is no death! The dust we tread
Shall change, beneath the summer showers
To golden grain, or mellowed fruit,
Or rainbow-tinted flowers.

There is no death! The leaves may fall,
And flowers may fade and pass away-
They only wait, through wintry hours,
The warm, sweet breath of May.

There is no death! The choicest gifts
That heaven hath kindly lent to earth
Are ever first to seek again
The country of their birth.

And all things that for growth or joy
Are worthy of our love or care,
Whose loss has left us desolate,
Are safely garnered there.

Though life becomes a desert waste,
We know it’s fairest, sweetest flowers,
Transplanted into Paradise,
Adorn immortal bowers.

The voice of birdlike melody
That we have missed and mourned so long,
Now mingles with the angel choir
In everlasting song.

There is no death! Although we grieve
When beautiful, familiar forms
That we have learned to love are torn
From our embracing arms-

They are not dead! They have but passed
Beyond the mists that blind us here
Into the new and larger life
Of that serener sphere.

Although with bowed and breaking heart,
With sable garb and silent tread,
We bear their senseless dust to rest,
And say that they are ‘dead,’

They have but dropped their robe of clay
To put their shining raiment on;
They have not wandered far away-
They are not ‘lost nor ‘gone.’

Though disenthralled and glorified
They still are here and love us yet;
The dear ones they have left behind
They never can forget.

And sometimes, when our hearts grow faint
Amid temptations fierce and deep,
Or when the wildly raging waves
Of grief or passion sweep,

We feel upon our fevered brow
Their gentle touch, their breath of balm;
Their arms enfold us, and our hearts
Grow comforted and calm.

And ever near us, though unseen,
The dear, immortal spirits tread-
For all the boundless universe
Is Life- there are no dead!

John Luckey McCreery

Thanks for reading my articles !

Jeannette Bourassa 2021

Auteur :

Je viens de Montréal, Québec (Canada). J'ai 76 ans. Je suis retraitée et très heureuse d'être une blogueuse sur WordPress.

5 commentaires sur « There is no death »

  1. The Criminal Ghetto Decimation of Rabbinic Leadership of the Jewish People. Rosh Hodesh Elul … the King is in the field … טוב

    Prior to the High Holy Days, my commentary upon the Rif shall switch focus and learn the Rif halachic commentary on ראש השנה ויומא. The thesis of the title of this address endeavors to discuss the post Rambam Civil War surrender of the (a Chinese Reference) ‘Mandate from Heaven’ to lead the Jewish people through the wilderness of g’lut. This address, must of necessity criticize a broad spectrum of Reshonim and Auchronim scholarship upon the Talmud, Midrashim, and the Siddur.

    Remember my dissatisfaction during my first year in the Chabad Yeshiva in Jerusalem, prior to Rosh HaShana, the Rosh Yeshiva “forced” all Yeshiva bochurim to learn a maamar from the Likkutei Torah, Ani LeDodi. Likkutei Torah focuses upon ויקרא, במדבר, דברים, שיר השירים, ראש השנה, ויום קיפור. The Alter Rebbe, also known as the Baal HaTanya. The dispute wherein the Vilna Gaon decreed a נדוי upon the Alter Rebbe initiated a long standing dispute between Chasidim and Mitnagdim. This dispute comes consequent to the Shabbetai Zevi\Yaacov Frank false Moshiach spiritual disasters, coupled with the Cossack pogroms, led by Bogdan Khmelnitsky in 1648.

    Classic Rabbinic leadership, traumatized by their inept leadership during these successive catastrophes sought to sweep the Ari’s mystic kabbala under the rug. As if Rabbinic Judaism had not totally gone off the derech in all matters of Talmudic scholarship. The auchronim scholars inherited the flawed sh’itta of learning from the post Rambam Reshonim. The post Rambam Civil War era, rabbinic scholarship produced tremendous tactical rather than strategic ‘Big Picture’ content. The classic Reshonim scholars, after the destruction of the Rashi\Baali Tosafot school, the result of the expulsion of all Jews from France in 1306, made it the crux of their Talmudic commentaries to explain the פשט of texts rather than learn Common Law based upon precedents.

    The Ramban clearly recognized and even duplicated the sh’itta of the Baali Tosafot of going off the dof of the Gemara in search of precedents. Other classic commentators like the רשב”א, too validated the French Ashkenazi sh’itta of learning by means of bringing precedents from off the dof of a Gemara which they currently learned. But these post Rambam Civil War Rabbis could not comment upon how the Ghettoization of religious Jewry had degraded the mentality of our Rabbinic leaders. Church censorship would not permit any such discussion.

    Goyim governments, especially in the German kingdoms, employed taxation without representation, till Jewish refugees in those kingdoms suffered total economic collapse. Thereafter poverty stricken Jewish communities – thrown in mass into Ghetto imprisonment and cruel unproductive scantiness. When Napoleon freed Western Jewry from three Centuries of Ghetto imprisonment. This act came totally out of the blue; Jews had become acculturated to living their lives as slaves. The halacha had become merely Codes of religious law. Jews now associated the term ‘kabbala’ to the Zohar and Ari’s mysticism. Both mystic works, the false messiah movements of the 17th Century stood upon the foundations of these tuma forgeries.

    Auchronim rabbis lost the masoret which prioritizes the Mishna above the Gemara. From the בית חדש commentary to the טור, to the מהרש”א – his broad commentary on the Baali Tosafot as well as the Aggadita of the Sha’s – both brilliant tactical ”reactionary” commentaries which failed to comment upon the colossal errors made by Asher the son of the Rosh, to the failure to acknowledge just how both Aggadita and Midrashim affix T’NaCH prophetic mussar to a Mishna and thereafter link that same Mishna to a specific ברכה within the middle blessings of the Shemone Esri. These two seminal Auchronim scholars failed to expose halacha as rabbinic middot which define the k’vanna of any given Mishna which the Gemara comments upon.

    The Vilna Gaon placed the Baal HaTanya in נדוי for all the wrong reasons. Chassidus does not possess a great reputation for Talmudic scholarship. The Baal HaTanya’s super commentary to the Shulchan Aruch, like so many other commentators on this erroneous code of Jewish law – validated rather than denounced the new definition of halacha which the Rambam code introduced, and the Tur and Shulchan Aruch codes established. The Vilna Gaon accused the Chassidus of the Baal HaTanya of panentheism. But the Vilna Gaon, perhaps failed to grasp and appreciate the Chassidik interpretation of the Ari’s kabbala of Tzimtzum, tied to the concept of bittul; the ‘Devekut’ of the Rabbis – to teach the פרדס kabbala taught by Rabbi Akiva and all the rabbis of the Talmud – this ‘Devekut’ died under the oppression of the cruel Ghetto walls. The Reshonim and Auchronim rabbis ceased teaching halacha as ‘rabbinic middot’ determined by lateral Common Law courtrooms. The ‘new halachic man’ expressed a ritualized form of religious faith rather than the substance of faith – justice among and between our conflicting peoples’, attained through lateral common law courtrooms.

    The שפתי כהן, in his youth made an extensive commentary to the שלחן ערוך, a Polish pimp ‘prince’, murdered him before his Torah matured; he died never realizing that Yosef Karo promoted the Rambam perversion of the term ‘halacha’. The oppression within the ghetto walls destroyed the ability of the rabbis to lead the Jewish people out of the wilderness of g’lut. When sprang up the weeds of Reform and Conservative\historical Judaism, the “Orthodox” rabbis had little to counter the condemnation made by Reform rabbis, which declared the ritual observance of halacha as archaic, not necessary for Jews to conduct their lives in the modern era! Jews assimilated and embraced the alien cultures and customs of Goyim – Goyim who never accepted the revelation of the Torah at Sinai; Goyim who have no conscious awareness that the Torah teaches that HaShem chose the specific Cohen nation at Sinai לשמה. That the abstract דאורייתא middot function as synonyms of the Name; that the concrete rabbinic middot\halachot function as anonyms of the דאורייתא middot. They define the k’vanna of all Mishnaot in Sha’s which the Gemara learns. Post Shoah rabbis, translate the Siddur comparable to how the Rambam translate halacha from Aramaic to Hebrew.

    When the Baal HaTanya came to the Court of the Vilna Gaon, the latter refused to hold face to face diplomacy with the man whom his decree placed under the ban – which declared the Baal HaTanya and his followers ‘Goyim’! In effect, the mitzva of קידושין no more applicable to Chassidim than to Goyim. Both had no portion in the world to come!

    Some seek to link bittul to kashrut, but a more simple explanation – the negation of the Capital letter I, the first word, upon this יסוד stand all belief systems. Bittul invalidates the Capital letter of I; the existence of the Gods does not depend upon any particular individual, even less so – what that individual personally believes or does not believe. Hence the term: atheist – praise HaShem; this term of reference stands in stark contrast with all forms of theology. The former sells a bill of goods which the Capital letter I – the Ego of the tuma Yatzir Ha’ra – buys into as a personally felt, emotionally expressed belief system. The Vilna Gaon, comparable to the commentary to the Rif – by the נמוקי יוסף – both scholars failed to condemn and denounce the Rambam perversion, which redefined the meaning of halacha.

    The commentary of the Rosh followed the path blazed by the Rif halachic code. The Rosh, while aware and even influenced by the Rambam code, rejected the premises wherein the assimilated ‘liberal’ Rambam made the halachot of the Gemara equal in authority to the language of the Mishna. Why did both the Rif and Rosh conceal the connection of all Mishnaot to Aggadita and Midrashim\prophetic mussar\specific ברכות within the Middle Blessings of the Shemone Esrei? Kabbala has a tradition which conceals truth from the prying tuma eyes of the church. Both the Rif and the post Rambam Rosh halachic commentaries had no desire to reveal the wisdom of da’avening avodat HaShem under conditions of tohora, unto the tuma of Goyim who despised and detested the Jewish people. The Rosh personally witnessed the public burning of all Talmudic manuscripts in Paris, which predated the expulsion of all Jews from France by some 60 years.

    The term “the king is in the field’ mentioned above, interpreted as middot דאורייתא ודרבן dedicated unto HaShem through the k’vanna of da’avening the Shemone Esrei tefilla. To make a ברכה, (a blessings – as opposed to saying Tehillim – qualifies as ‘the offspring’ of swearing a Torah oath), this requires שם ומלכות. The blessings of the Cohonim, the krea sh’ma, and the Shemone Esei, one and all, lack שם ומלכות. Hence all the positive time oriented commandments require the k’vanna of a person to raise these praises unto the oath ‘offspring’ of blessings, by means of k’vanna which dedicates middot דאורייתא ודרבנן unto HaShem through the mitzva of tefilla.

    Six blessings surround the Middle Blessings within the Shemone Esrei. The menorah has 7 branches whereby it shines the light of dedicated tohor middot דאורייתא ודרבנן unto HaShem. Rosh Hashanah dedicates the קידושין neshama souls, born to the brit faith in all generations living in the future. Yom Kippur dedicates the קידושין chiyya souls, born to the brit faith in all generations living in the future. Each of the 7 faces of the brit Cohen soul have specific and affixed Divine Names of dedication. The Name affixed to the 3rd blessing of the Shemone Esrei, the Name El. The Name affixed to the 17th blessing of the Shemone Esrei, the Name Elohim. Judges of Torah courtrooms likewise go by the title ‘Elohim’. The Divine Name El – differentiates between Torah wisdom from Goyim wisdom. Wisdom, meaning a skill acquired through repeated repetition, like as expressed through the mitzva of tefilla.

    Chodesh Elul by the tradition taught by the Baal HaTanya — The Kings is in the field. May my people do t’shuva before the Yom HaDin upon the Brit. Shalom Shalom.

    J'aime

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