Noahidenews141

One of the mitzvot that Israel were commanded upon entering the Land is to appoint a king, as we find in Devarim (17:14-15): "When you come to the Land that Hashem, your G-d, gives you, and possess it, and settle in it, and you will say, 'I will set a king over myself' ... You shall surely set over yourself a king whom Hashem, your G-d shall choose." In fact, when Israel entered the land, after a certain period of time, they asked Shmuel to appoint a king over them.

(There is a discussion in the commentaries (GEMARA of Tradition) whether this was a proper request, since we find that Shmuel was angry with them.

However, this is not our issue here.)

What happens when there is no king? Nowadays, we have elections in democratic process, which asks the people's opinion.

referendum of "ALL" the people

Mt:27:25: Then answered all the people, and said, His blood be on us, and on our children.

The question is whether there is basis for this in the Torah or is it something that we learned from the gentiles.

The Midrash Rabbah (Vayikra 26:7) in Emor refers to Shaul as the first king. Many ask from the Rambam in Hil. Melachim (1:3) that a new king (i.e., one who did not inherit the throne) is appointed only by a prophet and the Sanhedrin of seventy-one, like Yehoshua, who was appointed by Moshe and his court.

WITHOUT the People's Consent on the Final Despot

Thus, the Rambam considers Yehoshua (Joshua) already a king, against the Midrash. Rav Kook deals with this at length in his sefer, Mishpat Kohen (#154), in a responsa that serves as the cornerstone for all discussions about the government in Israel.

He answers based on another sugya in Sanhedrin 49a, that if king sends an agent to violate Torah law, and he refuses – he is not considered a mored bemalchut. The Gemara learns this from Yehoshua: "Any person who violates your words, etc. (1:18) – only in permitted areas, not against the Torah." This implies that Yehoshua is considered a king; otherwise, what is the proof?! Thus, the Rambam understood that the Midrash about Shaul is against the Gemara in Sanhedrin, and he ruled like the Gemara.

Later (Hil. Melachim 1:10), the Rambam writes that only a king of the Davidic dynasty is anointed with anointing oil.

The Kessef Mishne asks, but also Shaul was anointed? He answers that Shaul was the first king over Israel, and therefore was also anointed. But how could he explain that Shaul was the first king, while the Rambam himself writes that Yehoshua was king beforehand, as he writes regarding the need to be appointed by a prophet.

In truth – why was Yehoshua not anointed? Furthermore, it says in the Tosefta that we don't appoint king outside of Israel, as it says, "When you come to the Land" – so how did Moshe appoint him?

Thus, the Rambam's opinion here that Yehoshua was a king is not understood.

not anointed by these men nor by the Father in Heaven

It is against the Midrash, and has other difficulties. On the other hand, there are sources that indicate that Yehoshua was, in fact, a king. The Gemara in Yoma (73b) discusses who may ask from the urim vetumim, and learns from Yehoshua that the king may ask. "He will stand before Elazar the priest, who will ask on his behalf the decision of the urim before G-d ... he and all of Bnei Yisrael, etc. 'he' – is the king." Rashi explains: Since the pasuk is talking about Yehoshua. This is an explicit proof that Yehoshua was a king.

Moreover, the Midrash (that refers to Shaul as the first king) is very difficult. On the pasuk, "He became king over Yeshurun," (Devarim 33:5) Chazal teach that Moshe was considered a king. In the Gemara (Zevachim 102a) it says that Moshe sought the monarchy and it was not granted to him. But we know that was king? The Gemara answers that he asked for himself and his descendents and this not granted, but he himself was king. So how does the Midrash say that Shaul was the first; what about Moshe and Yehoshua? In fact, why did Moshe not transmit the rulership to his descendents, since usually official positions are inherited to children.

There is an additional question. The Mishna in Shavuot (14a) teaches that we only add to the city [of Yerushalayim] with a king and a prophet, etc., all of which are learned from Moshe. (See Rashi 15a) Thus, we see that Moshe was a king.

To understand this, we need to know Drashot Ran 11, which is mentioned by anyone who addresses these issues. The Ran deals at length with the order of justice in Israel. He writes that there are two systems of justice. One is like any other country and nation, as it says in Pirkei Avot, "Were it not for the fear of the government, people would devour each other." If there were no law and order, people would eat one another. Even in bands of thieves there are rules. This is something which is necessary in every state. Besides this, in Am Yisrael there is a special system of justice in regards to the laws of the Torah, for which the punishments are malkot and mitot Beit Din, and these laws are not necessarily connected to social order. This is absolute, objective, ideal justice, as it says, "They should judge the people mishpat tzedek."

This is special Divine justice that does not exist in any other nation. For this there are Batei Din and Sanhedrin, to uphold this special system of justice, which is connected to the special idea of Israel, so that the shefa Eloki (Divine Influence) will be present in Israel. This is also the role of sacrifices. For this reason the Sanhedrin sits in the Lishkat Hagazit in the Temple, to show the special connection between the Sanhedrin and the Mikdash. Thus, the Gemara (Shabbat 10a) teaches that a judge who rules justly becomes a partner with G-d in Creation.

However, there is a problem here. Because the Divine justice is so careful about the rules of justice, may people can evade the law. For example, every case needs a precise warning. This warning must be administered toch kedei dibur, otherwise the person may have forgotten. He forgot so quickly?! But in the absolute Divine justice this is so. He also must be informed of the specific death according to some opinions.

There must be kosher witnesses, with a long list of disqualified witnesses, and there are many other regulations not found in any other system of justice. For example, in all societies, the admission of the defendant is the greatest incrimination, whereas the Torah rules that a person cannot incriminate himself. It is no wonder that Chazal said that a Sanhedrin that killed once in seventy years is murderous. It is almost impossible to kill. However, all this is in order to establish the judgment unquestionably, so that we don't have what happens now – that afterwards we find out that the convicted person was innocent. This can hardly happen according to the Torah. On the other hand, almost every criminal can evade justice! For this, the Ran writes, the Torah (Talmud Bavli) sets up the king. The king comes to fill in the social justice, since the king does not rule based on Torah law. A king may rule based on the criminal's own admission, as we find that Yehoshua killed Achan based on his admission. Thus, the king's justice fills in what the Divine justice leaves open.

However, there is a well know Gemara (Sanhedrin 46a) that Beit Din can also punish not according to the Torah – not because the halacha mandates the punishment, but in order to make a fence for the Torah. For example, the Gemara (commentaries of the rabid confused rib-eyes) brings a story of one who rode a horse on Shabbat and they killed him.

Riding a horse on Shabbat is only a rabbinic prohibition, but they killed him as a hora'at sha'a in order to protect the observance of Shabbat.

They make the laws as they go, see talmudic US freemason courts of justice

Similarly, one who has relations with his wife in public receives lashes. Thus, it comes out that Beit Din can also judge not based on the Torah if need be.

So why does the Ran write that we need a king for this? The Ran answers that when there is a king the justice is split –

the Beit Din handles most of the cases, and what Beit Din is unable to deal with is handed over to the king.

Rv:13:7: And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

Rv:13:10: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

Rv:16:6: For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

Rv:17:6: And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

However, when there is no king, Beit Din receives the authority of the king.

They have the right to institute decrees and to judge not according to Torah rule only at a time that here is no king

Thus, we find many times in the Tanach that the judges had the authority of a king. For example, it says, "They appointed Avimelech as king near ... Shechem." (Shoftim 15:6) Avimelech was not a king – he was a judge! Rather, since there was no king he received the authorities of the king.

Sharon no longer has power, for the Sanhedrin now sits at Jerusalem

So, too, Moshe (Moses) was not really a king. Rather, he was the head of the Sanhedrin, and in the absence of a king he had the authorities of the king. That is why Shmuel was angry with the people when they asked for a king.

Samuel the Prophet sent by the Father was angry for there is but one KING of KINGS and LORD of LORDS, and they reject him and cry for the "Robber" and the "Robber" the LORD GOD is about to send them

The proper order of justice is that most of the judgment is to be done by the Sanhedrin, whereas the people asked, "Give us a king to judge us." Had they just asked for a king it would have been acceptable; this is a mitzvah in the Torah – but they wanted a king to judge them based on social justice, like all other nations. This cannot be in Israel! This is what Hashem tells Shmuel, "It is not you they have rejected, but rather Me" (Shmuel I 8:7), and this is why Shmuel was angry with them.

Thus, Moshe and Yehoshua were not per se kings, but they filled in for them.

Moses and Joshua

Since there were no kings then – the authority was given to the head of the Sanhedrin, so that Moshe and Yehoshua were considered kings. Thus, all the questions we asked above are not difficult, since they were not actually kings, but rather in their capacity of head of the Sanhedrin they received the authority of a king. That is why they were not anointed and could be appointed outside of Israel.

It seems that this is the basis for the famous statement of Rav Kook, which everyone deals with, regarding the Hasmonean kings: "At a time that there is no king, since the rules of a king relate to the general state of the nation, the rights of these privileges return to the nation as a whole. Moreover, it appears that any ruler who rises in Israel has the status of a king for a number of rules of a king, especially those that relate to leading the people." I.e., when there is no king, his rights are transferred to the people, and they establish a leader, who has many of the rules of a king.

By referendum they will all cry out

Rav Yisraeli adds three limitations to this. First: The fill-in does not have to be the head of the Sanhedrin, even though all the examples that we gave were judges – Moshe, Yehoshua and the shoftim. It is preferable, but not necessary. Where does he know this from? The Gemara says that three kalei olam" became leaders

- Gideon Yiftach and Shimshon. If the Gemara refers to them as such, they could not be the heads of Sanhedrin, but since they served as the leader – they received the authority of the king. The second point: When we appoint the head of Sanhedrin, or other leader, as substitute for the king – he needs an official ceremony of appointment. The third point: This appointment is only by those who appoint the king.

Why does he have to say this? Because although the Rambam can be explained based on the Ran, the Rambam derives from Yehoshua the procedure for appointing a king. So although we explained that Yehoshua was only substituting for the king, still there is need for the same procedure as appointing a king. And if Yehoshua was appointed by a prophet and Sanhedrin – it must be that a king is appointed in same way.

Based on this we can understand the Sforno who writes that a king passes on his monarchy to his children, whereas a shofet does not: "He alone rules (moleich) and not his descendents." Why does the shofet not transmit to his descendents? And what does he mean "moleich?" Based on the Ran we understand this well. When there is no king – the shofet rules. But this he does not transmit to his sons, since this in only a temporary office as a substitute. The role of shofet he transmits, but not the authority of king.

We can now begin to address our issue. The Rambam writes that we appoint a king only by a prophet and the Sanhedrin.

REVELATION of Jesus the Alpha and Omega

1: And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

Sanhedrin, REVIVED Oct. 13, 2004

2: And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
3: And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

Moshaich ben satan, the Son of perdition, false king, false Prophet

4: And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
5: And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
6: And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
7: And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
8: And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
9: If any man have an ear, let him hear.

3: So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

Universal Noahide Religion to satan, One World Church of apostasy of the sanhedrin in that whore city Jerusalem who whores after the Babylonian shekinah plural polytheistic gods, who are no GOD

4: And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
5: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

6: And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

For her father is the murderer since the beginning and the lust of their father they do.

7: And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
8: The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Moshiach replicating the suffering servant, but of deception

9: And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.

Jerusalem the city of seven Mountains.....not hills

10: And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.

seven hassidic rebbes of the Chabad Lubavitchers....Sanhedrin

11: And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

They say Schneerson of the US HJR 104, PL 102-14 Noahide Laws is soon to be resurrected.....but they will lie about this too, for they are of their father the Liar

12: And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

THE VILNA GA'ON (ibid.) supports Rashi's interpretation. He explains that when Sanhedrin sat, ten (of the most important members) sat in the middle of the group, and they were surrounded by the other sixty. These are the "sixty mighty men *around* the bed of Shlomo. (The ten in the middle correspond to the seven "Ro'ei Pnei ha'Melech" and three "Shomrei ha'Saf," who are closest to the king, in a king's court -- and in the king of king's court -- see Megilah 23a. The verse in II Melachem 25:19, which associates these authoritative members of the king's court with sixty other men, is discussing the members of the Sanhedrin.

13: These have one mind, and shall give their power and strength unto the beast.
14: These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
15: And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
16: And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
17: For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
18: And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

11: And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

This kings Prophet

12: And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
13: And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
14: And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
15: And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
16: And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
17: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
18: Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

His name Ben David

His Mark=Magan David

He is Tet King, 9

he is Tzadik, 90

he is the final Tzadik, 900

left to right

909009

600606

Yet, we don't find that the shoftim, who served as kings, were appointed by a prophet and Sanhedrin of seventy-one! In truth, this question applies also to the kings of the Second Temple,

Dig into the Wall Ezekiel the PROPHET OF GOD and see the Abominations the seventy ancients of the House of ISREALHELL do

when there was no longer a prophet.

Rav Kook discusses whether perhaps the need for a prophet is only lechetchila, whereas the need for Sanhedrin is even bedieved.

but not believed

However, others ask that the Rambam mentions the two criteria without distinguishing between them at all.

If you should suggest that the kings of the second Temple were not actually considered kings – we see from Gemara not so. The Gemara relates that Agripas moved aside to allow a bride to pass and asks how he could do this, since a king cannot forego his honor. (Ketuvot 17a) He also read from the Torah at the Hakhel ceremony. (Sotah 41a)We see that the Gemara considers Agripas a real king! Although Agripas was not allowed to be king, since only his mother was Jewish, Tosfot writes that they treated him as a king. If so, certainly the kings of Second Temple had the status of king.

The Ramban postulates that when it says "asher yivchar Hashem Elokecha bo," i.e., by the prophet – this is only if possible to do so. The intention of the pasuk is as Chazal write (Bava Batra 91b): "Even the official in charge of the well is appointed from heaven" – that every public office is declared in heaven. However, the Rambam implies that a prophet and Sanhedrin are required – even bedieved, so how can it be?

On the other hand, we find the choice of king not by a prophet.

11: And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

The false king comes before this False Prophet

Tosfot (Sanhedrin 20b) asks, why was Achav punished for taking the field of Navot by force, since it says in the mishpat hamelech in Shmuel that the king is allowed to take the fields of his subjects? Tosfot gives a number of answers, the last of which is that only a king who rules over both Yisrael and Yehuda, and by G-d – has these rights, whereas Achav did not rule over all of Israel and not by G-d. This sounds like Achav was not a complete king, and hence the mishpat hamelech in Shmuel doesn't apply to him. However, the Aruch Laner writes that this is only as far as the royal privileges mentioned in Shmuel, but not as far as laws of the king in Parshat Mishpatim: "Appoint a king over you!" – which discuss the attitude and honor towards a king. This applies even to a king like Achav, as the Gemara (Zevachim 102a) indicates that Eliyahu ran before Achav in order to show him honor. Furthermore, the Gemara in Sanhedrin (48b) learns from Achav that the property of one who is condemned as a mored bemalchut goes to the king.

By his Bar Mitzvah (Law) Attorn-ies (taken from the people and given to the KING

How did Achav become king? He inherited the throne from his father, Omri.

Mt:21:38: But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.

Rv:21:7: He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

1Tm:6:15: Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

How did his father become king? He also was not appointed by a prophet. Rather, it says in Melachim I (16:21-22) that the people were divided between Tivni and Omri, and the supporters of Omri prevailed. Thus, how did become king? Because most of the people were behind him. But what about the need for a prophet and the Sanhedrin?!

We see that there are two kinds of appointments for kingship: 1) through the prophet and Sanhedrin, and 2) through the desire of the people.

The Radvaz in Hil. Melachim (3:8) writes: Who is considered a king so that there is a rule of mored bemalchut? Either one who is appointed by a prophet or one that all of Israel agree upon.

The explanation of this is: when appointing a king without asking the people – it must be through a prophet and Sanhedrin; but when asking the people – there is no need. At first Omri and Tivni were equal, and then Omri gained the support of the majority.

Another example of this principle of asking the people is that we don't go out to a war of reshut (optional) without the consulting the Sanhedrin.

However, the Meiri writes that this is when we don't have the approval of the people, but if people want – there is no need to consult. This is a very important point. Some people ask, based on what can the Israeli government declare war without Sanhedrin? The classical answer is that it is not a war of reshut, but of mitzvah. But how can they initiate war? Based on this Meiri, we don’t need to answer this way, since if the people want – they can go to war. Who is "the people?" The leader that the people choose.

And the People of Greater ISREALHELL of USA accepted Heil Bushkevik, His hassidim and His wars of Noahide Demonicrazy, Via HJR 104, PL 102-14, in which Bush's own father said if the people knew what they have done they would all be hanged

The whole idea of elections is a means to know what the people want; who they are willing to appoint as a leader over them? This is a fully legitimate means to appoint the king, or, in the absence of a king, his substitute, as the Ran writes. Rav Kook writes that the people have the right to appoint a leader that has many of the laws of king. Even though he does not have the privileges mentioned in Shmuel, the required honor and the notion of mored bemalchut apply even to someone like Achav.

(As far as non-Jewish representatives, there is a big problem. Rav Herzog deals with this at length. He consulted with Rav Chaim Ozer in Vilna what can be done in the modern world, when we cannot openly declare non-Jews as secondary citizens.

Rav Ozer alluded to this Ran, and Rav Herzog discusses whether it is applicable.)

There is an important source for the need to consult with the people in the Gemara (Brachot 55a):

R. Yitzchak said: We do not appoint a leader over the community without consulting with the people, as it says, "See, G-d called in the name of Bezalel." (Shemot 31:2)

G-d said to Moshe: Moshe, is Bezalel acceptable to you?
[Moshe] said to Him: Master of the Universe! If he is acceptable to you – certainly to me!
[G-d] said to him: Even so, go and tell them.
He went and said to Israel: Is Bezalel acceptable to you?
They said to him: If he is acceptable to G-d and to you – certainly to us!

No Prophet of God the Father appointed BUSH

Rav Kook, in Ein Aya, explains what the three stages were. A leader needs three qualities: First, he needs inner character – sanctity, purity and morality. Second, he needs pragmatic ability to lead the people. Third, he needs external impression – ability of speech, etc. (what we call charisma). However, the three are not equal. The first and most important quality, only G-d knows. The second quality, people can judge, but not everyone. The third, and least important, everyone can tell. Therefore, first G-d gave his approval, indicating the first quality, then Moshe, and then the people. Unfortunately, nowadays the order is reversed, and people focus on external qualities first.

This is the source for the need to ask the people's opinion. There are many responsa about this. For example, the Mordechai (Bava Kama #107) writes that one is not allowed to appoint a chazzan against the will of the people. He cites a case that a chazzan was appointed by the local gentile official, and the chazzan threw the turban back at him and said, "You won't appoint me over the service of our G-d!" The Tashbetz deals with a case in which a worthy person (samuch umufla) was appointed as Dayan by a gadol hador without asking the people's consent.

http://www.beismoshiach.org/Moshiach/moshiach341.htm

The Rebbe’s Revolution In 5762

Ten years passed. On the one hand, world-wide terror increased. On the other hand, the world continued to progress towards the time of the Rebbe Mendel Menachem Schneerson's revelation. Somehow, the Rebbe arranged it so that Bush’s son would become president too and complete what his father left unfinished.

By Rabbi Naftali Estulin

He responded that the gadol erred and should have consulted with people, since even G-d doesn’t appoint without consulting with people, as it says, "See, G-d called in the name of Bezalel." Thus, not only an appointment by a gentile, but even a gadol hador who appointed a worthy person was reprimanded for not consulting with the people. We see this from Gemara, that even when Moshe appointed Bezalel, whom everyone knew was worthy – still, G-d told Moshe to go and consult with the people.

Similarly, the Chatam Sofer writes that this Rav, even if he is great, did not do properly to go stronghanded. Where is his wisdom in the Talmud, which says, "We do not appoint a leader over the community without consulting with the people," even though Bezalel was full of wisdom? So how could any person be appointed without asking the consent of the majority of the community!

Majority Vote rigged by Talmudic Jew Diebold Electronic Computer software

Someone asked: Is authority inherited? We see that we need the agreement of people. Even though the monarchy is inherited, and the son has priority, and it is recommended that the people accept him – still, we do not go against the will of the people, and if they don't want him, we may not appoint him.

The Shulchan Aruch (O.C. 53:19) writes about a sheliach tzibbur that even an individual can protest. The Rama qualifies that he needs a proper reason. The Magen Avraham writes that this applies not only to a chazzan, but to any public position. The Achronim ask, but how can we expect unanimous agreement? Rather, we must follow the majority, especially nowadays that the objection is often not for proper reasons, but in spite, just to say the opposite. So we must follow the majority.

This idea of the majority of the people applies not only to the appointment of a public position, but also for decrees of Chachamim. The Sages have the right institute decrees. The Rambam writes that the Sages have authority in three areas: "Al pi haTorah asher yorucha – this refers to decrees that lead the people to strengthen their religious observance; "ve'al hamishpat" – what they derive from the 13 principle of expounding; "lo tasur min hadavar asher yagidu lecha" – what they heard based on oral tradition back to Moshe Rabbeinu. Nevertheless, the Rambam writes that the Sages need to consider carefully the decrees that they declare, whether most of the people can uphold them or not. We never declare a decree unless the people are able to withstand it.

Universal Noahide Laws unto satan, 102 Congress, 1991 HJR 104, PL 102-14

Take a survey – if they can't, don't decree. Moreover, even if they already declared, and later find out that the people are not able to uphold it – we abolish it.

Even though there is rule that a Beit Din cannot abolish the words of another Beit Din unless it is greater in wisdom and number, when people cannot uphold the decree – we don't need them to be greater in wisdom and number.

There is basis for this in the Gemara (Avoda Zara 36a), regarding the decree against the bread, wine and oil of gentiles.

The Sages found that the decree against oil did not spread, and abolished it, since "we do not declare a decree on the community unless most of the community can uphold it." The Rambam also writes. "If they thought that it spread, and it stood this way for many years, and much later a Beit Din checked and saw that it didn't spread – it has the right to abolish it, even if lesser in wisdom and number." The Gemara bases this on the pasuk in Malachi (3:9): "You steal from Me, the entire people." What does it mean, "the entire people?" Chazal explain: If there is "the entire people" – yes, if not – no. Tosfot writes that we do not say that it turns out retroactively that the decree never existed, but rather what was – was, just that we don't need a greater Beit Din, and can abolish it from now on.

the sons of Eli the High Priest who robbed the Tithes of the People in the House of the LORD

[The Rambam writes that one who prohibits oil nowadays, is "in violation of a great sin." Just as one cannot allow something prohibited, so, too, one cannot prohibit something allowed. The Ha'amek Davar writes at length in the end of Parshat Shemini, based on the pesukim there, that one cannot prohibit something that is allowed. We shouldn't always say, "I don't know – let's be stringent." We have to try to clarify the halacha, and if it is allowed – we are not allowed to prohibit it.]

Thus, what emerges it that this whole idea of elections, which we thought was learned from the gentiles, has sources in the Torah. Every appointment has to be done through asking the people, and the will of the people is what determines.

We must remember what is says in the end of Sefer Devarim (30:15-19): "See I have placed before you today the life and the good and the death and the evil ... choose life, so that you and your descendents shall live." When we go to vote – we must vote for something that will bring life to Am Yisrael

Publisher’s Foreword

The farbrengen held on Shabbos HaGadol, Parshas Metzora, 5746, also celebrated the 84th birthday of the Rebbe. [The Rebbe’s birthday actually occurred on Sunday, the 11th of Nissan, but this farbrengen was viewed as the official celebration.] In his discourses on that day the Rebbe acknowledged the proclamation issued by President Reagan and the U. S. Congress, concerning the duty of mankind to observe the Seven Noachide Laws. The Rebbe also expressed his approbation of the proclamation establishing "Education Day" on the 11th of Nissan (the Rebbe’s birthday) and its connection to Shabbos HaGadol. In this excerpt the Rebbe explains the importance of encouraging gentiles to observe the universal, Seven Noachide Laws and the importance of teaching and inculcating the future generations to follow the Seven Noachide Laws. Successful, global education depends on love, brotherhood, personal example, sincerity and dedication. The world can become a place where all people will serve G-d together.

Everything Begins With Torah

Perversion of satan's Talmud of tradition

Tradition teaches us that everything in creation finds its source in Torah. The Zohar describes it this way:

the Zohar of satan's Magik and sorcery and Blasphemy

The Holy One, Blessed be He, looked into the Torah and created the world, so man looks into the Torah and keeps the world alive. (Zohar II, p. 161b)

Moreover, we find cases when true Torah sages made halachic rulings based on Torah and as a result certain changes took place in worldly matters.

There is a well-known story told of the Ragachover Gaon, who was called the "Prince of Torah" by the Rebbe Rashab and the previous Rebbe.

Prince of satan

The Ragachover once received a letter from the government tax department which described two types of taxes which he was being charged. He studied the bill and the explanations and then said that one form of tax was legitimate on the basis of the Torah, and therefore should be paid in accordance with the dictum, "The law of the government is law" (Gittin lob). However, he pointed out, that the second tax was not acceptable by Torah standards and should not be paid (see Rambam, Laws of Robbery, 5:14).

They have made their law

Torah Rules -- The World Conforms

satan and his hassidic acidic rabid rib-eye's rule and all become jews for the fear of the jews or Perpetual Purim

Several days passed and a second notice arrived. This time the tax department apologized for making a mistake in the previous tax bill and admitted that he was not liable to pay the second tax!

Quite an extraordinary occurrence! In "that" country, which opposed all aspects of Judaism, Torah and mitzvos, and in the city of Leningrad, where many important government ministries were situated, and where the protocol of government bureaucracy was carefully adhered to, the Ragachover’s Halachic ruling, based on the Torah’s truth, caused the government to withdraw its demand for taxes -- truly amazing!

hahahhahahha the RED esau/edomite Sofiet Talmudic Communitarians who ran the Sofiet Regime were above the Law, and now just as Kruechev said they have taken "Amaraka" without a shot fired, except the three thousan murdered at the WTC and the Pentegon

The incident was all the more astonishing when we remember that in "that" country, once someone was assessed a tax it was virtually impossible to rescind the assessment, yet here they recalled the tax bill and apologized!

The power of a Torah (Talmud Perversion) ruling can change the way the world functions; against its own nature.

Unlike this story there are many rulings of Torah which already exist and need not be judged anew. One exemplum would be the ruling of Rambam:

Mrs, Amaraka, Ram Bam says thank you mam

Moreover, by Divine ordinance, Moshe, our teacher, commanded us to compel all human beings to accept the commandments enjoined upon the descendants of Noach. (Rambam, Laws of Kings 8:10)
a Mystical made up Moses, for these Vipers sit upon the seat of Moses as Husbandmen of the Lord's Garden

Torah Rules -- The Jew Performs

This means that every Jew is responsible to encourage the non-Jewish denizens of the world to act in accordance with the Seven Noachide Commandments.

and every jew who cause even one of these little ones to stumble may as well tie a millstone around their necks and cast themselves into the sea

In the olden days there was great potential danger involved in this type of activity -- for it could be misconstrued as an attempt to proselytize. In our generation, however, there is no danger in this respect, and it will increase the honor and respect shown to Jews among the other nations.

For the Masses are fallen away from the Truth in Christ and are MADE enslaved to satan's snare, his Yoke and his death and hell covenant

For they will see that the Jews are concerned with the welfare of all peoples, for the world was "formed to be inhabited," which will only be when society follows the Divine plan.

So concerned in fact, they will do the Lust of their father the murderer since the beginning on any who will not bow to their babylonian gods of shekinah

As a result, the gentiles will extend their help to Jews, also in matters of Yiddishkeit.

See them...Hagee, Copeland, TD Jakes, Parsley, Crouch, Van Impe, Henn, Graham, Lindsay, Jeffries, Fall-Well, Robertson and many more....JUDAIZERS of HELL

In this country there is an additional incentive, since the President has issued a proclamation urging and encouraging the observance of the Seven Noachide Laws.

Ratified Law by over two thirds of Both Houses and signed into Public Law by the TREASONOUS VIPER of Blasphemy the Bushkevik family

He has indicated that only in this way can the world remain inhabited and civilized. By issuing this proclamation during the month of Nissan, close to Shabbos HaGadol -- the Great Shabbos -- when we commemorate the miracle of "striking Egypt through its firstborn," the President’s proclamation emphasizes the revelation of G-dliness through the essence of the corporeal world.

and hands this nation to others, not to his posterity (Daniel 11)

It also lends support to disseminating the Seven Noachide Laws among all humanity, for after the President has made this proclamation it is easier for every Jew to influence a gentile whom he comes in contact with in his business, profession or social group.

OR they will be murdered, see Afghanistan, Iraq and the Sovereign nations of the earth, being attacked by the shemborg collective

When We "Receive" We Must Also "Give"

When a Jew deals with a non-Jew and finds the opportunity to do some business with the gentile, in a sense, to "receive" his "livelihood" from the gentile, he must also "give" something.

Usery

It may be said that the true reason for their association is to teach the non-Jew the Seven Noachide Laws.

and ROB them and slay them, Give the Noahide death and take their God given Freedom in Jesus the Christ

In addition, when he carries out this role properly he will find more respect in the eyes of the gentile and automatically there will be positive results with regard to his business dealings.

hahahahhahhahhahhhehhehhehehehheheh

It is therefore appropriate to express our appreciation to the Government of the United States and to its head, the President,

Head TREASONOUS VIPER of Blasphemy of Hell

for this proclamation regarding the Seven Noachide Laws. At the same time we must express our gratitude to the Holy One Blessed be (satan their Robberg-d) He that our government represents a benevolent republic, which extends assistance and aid to the Jewish people in all areas of need, including matters of Yiddishkeit; and even Chabad Chassidus! The first act in that respect was to help gain the release of the previous Rebbe from "that" country. This set the stage for the continuous expansion of Chabad Chassidus through the previous Rebbe to the rest of the world, till Mashiach’s days.

Hopefully, our Jewish brethren will understand the generous attitude of this benevolent republic and will appeal for, and request, more help from the benign government; surely they will see even more good results.

Education Day -- U.S.A.

The President has also issued a government proclamation designating a day in the month of Nissan (11th, the Rebbe’s birthday) as "Education Day."

Since the laws of Noach are basic and elementary, e.g. not to rob, not to murder, to believe in G-d etc., it is obvious that these laws must be taught to children so that they should grow up righteous and good.

or be decapitated if they break one, especially if they worship Jesus the Christ the LORD Almighty the Creator

Consequently, we must improve and adapt the educational system in America to properly transmit these principles and values to the next generation. In fact, in the Seven Noachide Laws we find the commandment for education:

The duty is enjoined upon them to set up judges
Freemason TREASONOUS DOGS of satan

in each district to deal with these six commandments and to caution (educate) the people. (Rambam, Laws of Kings 9:14)

Teach The Laws Of Noach To All

Clearly they must teach the people to know and to live by the Laws of Noach.

The foundation and basis of the Seven Noachide Laws -- is love and brotherhood.

By force or death by Beheading

Even the word Noach indicates: pleasantness and friendliness. And when non-Jews observe the Seven Noachide Laws they are called "pious (righteous) gentiles," which indicates kindness and love.

sold out to satan

In reaching out to encourage the observance of the Seven Noachide Laws we must also show kindness and emphasize the goodness and pleasantness which their observance will bring to the world and society.

or else !

In general, education must also be approached with love and cooperation, a child must always be brought close with the right hand:

No child left behind from Bushkevik's satn god who is Non GOD

A child...thrust (him) away (only) with the left hand and draw (him) near with the (stronger) right hand. (Sotah 47a)

This means that even when the child needs chastisement, do it only with the left hand, with restraint, while at the same time reach out to assist him with the right hand.

For a teacher to be successful he/she must speak to his/her students with words that emerge from the heart, for only then will they penetrate the heart and accomplish their goal. Most importantly, teachers must always remember that the first principle of education is that the teacher must be a living example, many times over.

satan worshippers by their own Volition doing that Dragons work

May it be the will of G-d that we soon see the complete perfection of the world, when all people will serve G-d together, as is emphasized towards the close of the "Seder."

And be cast into outer darkness

The door is opened, to remember that it is a protected night . . . a night which protects the children of Israel in all generations -- to redeem them from this diaspora. And if Eliyahu comes he will find the door open and we will go out and greet him more quickly...in the merit of this faith, Mashiach will come. (Shulchan Aruch Harav, Laws of Pesach ch. 480)
Thus you are deceived "Amaraka" of Heil Bushkevik

And then all the nations of the world who have assisted the Jewish people will join in the worship of G-d:

the "Robber god"

And they shall bring, all your brethren out of all the nations, an offering to the L-rd...as the children of Yisrael bring an offering in a clean vessel to the house of the L-rd. (Yeshayahu 66:20)

So may it be for us among all the Jewish people, with the previous Rebbe at our head, may he lead us, walking upright, to greet Mashiach speedily and truly in our days.

Babylonian Talmud: Tractate Sanhedrin