FOWC with Fandango — Lockstep

FOWC

It’s March 9, 2022. Welcome to Fandango’s One-Word Challenge (aka, FOWC). I will be posting each day’s word just after midnight Pacific Time (U.S.).

Today’s word is “lockstep.”

Write a post using that word. It can be prose, poetry, fiction, non-fiction. It can be any length. It can be just a picture or a drawing if you want. No holds barred, so to speak.

Once you are done, tag your post with #FOWC and create a pingback to this post if you are on WordPress. Please check to confirm that your pingback is there. If not, please manually add your link in the comments.

And be sure to read the posts of other bloggers who respond to this prompt. You will marvel at their creativity.

13 thoughts on “FOWC with Fandango — Lockstep

  1. mosckerr March 9, 2022 / 2:35 am

    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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