title: How a 500-Year-Old Book Shaped Jewish Practice | The Jewish Story source: Unpacked
link: https://www.youtube.com/watch?v=jxrt7_d35rA

Someone said something about not following the Rabbis for some reason,
and I concur with that conclusion, although you can derive this
conclusion from the Torah itself ...

Reply ...

The Torah says about itself, that it is a clear law, and _you do not
have to go over the water or into heaven to have it explained to you:_
Deut. 30:12-13. It even adds that it is _in your heart._ Rabbi means
_teacher,_ but you do not have to follow a teacher.

There is however a different thing, which is a judge. In as much as
Rabbis take the role of _judges,_ you will have to accept their rulings
on court cases and to conduct those procedures. This means you cannot
set a prisoner free, who has been put in jail by such a judge. You can
still disagree in thinking and talking, but you cannot act out and go
against the court (which would basically be an act of war).

However if these Judges conduct the law in an evil way, you also
no longer have to follow these courts and decisions either, because
Exodus 23:2, _you shall not side with the mighty._ In this case, you
(my interpretation) _can_ free a prisoner who has been improsed by such "judges" (who rule based on evil, whose rulings are evil). Now the war
becomes justified. The judges should be overthrown and put themselves
before a new court, who is not evil.

Hence: the Rabbis and everyone else can argue for as much as they
like, and this can even be a good thing because it talks about the law,
which is itself the law. You could say this is a debate about the finer
points between good, better, best. When it comes to a court case, the
quality of what is acceptable drops to: the ruling should at least not
be evil, but you only have to agree if it is not evil, to the extend
of not acting strongly against it. Once the ruling is not evil and/or
based on evil ideas (example: punishing someone to flogging because they
helped someone rebuild their house and everything went well, which is an extreme example), you can at least all agree that it was not evil and
therefore maintain the unity of practice (of what is done). On a court
case, there is only one final verdict by the judge.

Example: rest on Shabbos. Some Rabbis, apparently acting as judges and
with the power from the community to do so, have set limits on how far
you could walk. You can then ask: is this an evil ? You could argue
that at some extreme limit like not even one step at all, it become so straining that it becomes an evil. If the limit at least allows normal
house life, it is probably not evil anymore. You can still disagree with
the stringency of it, but if it is not _evil,_ you can accept it. Then
in another village they have another Rabbi-Judge with a different limit,
but so long as it is not _evil_ it can both be ok, and we can all spend
our lives debating the finer points of good, better, best, and perhaps
never ultimately resolving it, while realizing that for one village this
may be better, and for another community something else - so long as it achieves the basics of the law at minimum.

The Rabbis however, have overthrown the Torah by instituting the
_prosbul._ They are therefore, so to say, not kosher. I don't know
what their legal status should be. You could argue that they are a
sort of gentiles, and that their communities are similar to churches
and other gentile religious and secular orders. The _prosbul_ is in
the Shulchan Aruch, which makes the entire work illegal and to be
rejected. The question is then: is the prosbul an evil ? I think that
you can debate this issue back and forth. It depends on how strict you
want to be. However, to not nullify the loan to a suffering poor person (Jewish), may well constitute an evil, especially if you think that not
giving help to such a person is already a possible form of evil. It hence becomes debatable whether or not the Rabbis deserve to be overthrown by
force, and to block their rulings actively and effectively, due to the
evil nature of a law they think they have passed, but it is not a law (prosbul).

How does heaven answer this question ? Heaven has overthrown Israel
and its Rabbis, not long after Hillel the Elder overthrew the Torah
from the highest power at the 2nd Temple. I guess this settles the
question. The Rabbis do not have to be followed at all. They need to do Teshuvah instead. Israel will remain in exile, so long as they follow Rabbinical Judaism, and suffer the worsening curses, until only so few
remain who are loyal, that they shall Redeem themselves, and hopefully
never go back to such lies as the prosbul. Heter iska is another lie
in the Shulchan Aruch, made up by Rambam, who is therefore also "not
kosher". They are traitors, who have acused the exile.

P.S. I don't think it is only about the prosbul though, causing the
exile. It is a greater complex of law breaking and phony law making,
including one of the worst things which ISrael has done, which is to
forsake the Jubilee on land (free land for all has to be a right, or
this species is probably doomed due to its own evil).

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