Criticism: Obama launches attack at Donald Trump


Former US leader Barack Obama launched his sharpest attack to date on President Donald Trump on Thursday, condemning the use of federal agents against protesters and attempts at voter suppression.

“Today we witness with our own eyes, police officers kneeling on the necks of black Americans,” Obama said in a fiery eulogy at the emotional funeral service in Atlanta of civil rights leader John Lewis.

“We can witness our federal government sending agents to use tear gas and batons against peaceful demonstrators,” the former president said.

Obama did not mention Trump by name but he was clearly referencing moves by the Republican president, who used troops to clear protestors from Lafayette Square outside the White House and sent federal agents to put down demonstrations in Portland, Oregon.


Obama also took a jab at alleged Republican attempts to suppress the minority vote and Trump’s repeated attacks on mail-in voting less than 100 days ahead of the November contest against Democrat Joe Biden.

“Even as we sit here, there are those in power who are doing their darnedest to discourage people from voting by closing polling locations and targeting minorities and students with restrictive ID laws and attacking our voting rights with surgical precision, even undermining the postal service in the run-up to an election that’s going to be dependent on mail-in ballots so people don’t get sick,” he said.

Trump launched another broadside on Thursday against mail-in voting, which is expected to play a prominent role in November’s election because of the coronavirus outbreak.

“With Universal Mail-In Voting (not Absentee Voting, which is good), 2020 will be the most INACCURATE & FRAUDULENT Election in history,” Trump said. “It will be a great embarrassment to the USA. Delay the Election until people can properly, securely and safely vote???”


– ‘Continue his cause’ –

Paying tribute to Lewis, who died on July 17 at the age of 80, Obama said the congressman’s lifelong fight for African-Americans’ civil rights had paved the way for him to become America’s first black president.

Lewis, a 17-term Democratic congressman from Georgia, did “everything he could to preserve this democracy and as long as we have breath in our bodies, we have to continue his cause,” Obama said.

This screen grab from a video released courtesy of The Obama Foundation shows MBK (My Brother’s Keeper) Alliance Virtual Town Hall with President Obama on “Reimagining Policing in the Wake of Continued Police Violence” live streamed on June 3, 2020. THE OBAMA FOUNDATION / AFP

“As long as young people are protesting in the streets hoping real change takes hold, I’m hopeful,” he said. “But we can’t casually abandon them at the ballot box. Not when few elections have been as urgent on so many levels as this one.”

Lewis’ funeral service was also attended by former presidents Bill Clinton and George W. Bush and House speaker Nancy Pelosi.


Former president Jimmy Carter, 95, was unable to attend but sent a letter which was read out to the mourners in the Ebenezer Baptist Church, where Martin Luther King Jr served as pastor in the 1960s.

“His enormous contributions will continue to be an inspiration for generations to come,” Carter wrote.

Bush, a Republican, said he had his “differences” with Lewis, a Democratic stalwart, but “we live in a better and nobler country today because of John Lewis.”

“He believed in humanity and he believed in America,” Bush said.


In his tribute, Clinton referenced a column that Lewis wrote to be published in The New York Times on the day of his funeral service.

“Though I may not be here with you, I urge you to answer the highest calling of your heart and stand up for what you truly believe,” Lewis wrote.

“So I say to you, walk with the wind, brothers and sisters, and let the spirit of peace and the power of everlasting love be your guide.”

File photo: U.S. President Donald Trump speaks during an event about regulatory reform on the South Lawn of the White House on July 16, 2020 in Washington, DC. Drew Angerer/Getty Images/AFP

“It is so fitting that on the day of his service he leaves us our marching orders,” Clinton said. “I suggest we salute, suit up and march on.”


Before Thursday’s funeral, Lewis’ body lay in state at the US Capitol, a rarely bestowed honor, so Americans could pay their final respects.

On Sunday, a lone caisson carried Lewis’ body across the Alabama bridge where in 1965 a policeman fractured his skull during a protest that helped forge his reputation as a fearless civil rights leader.

Lewis’ death came in a year during which “Black Lives Matter” protests against police brutality have brought thousands onto US streets, underscoring the still-raw depths of the country’s racial history.

Lewis grew up in the Alabama city of Troy. His parents were sharecroppers, and he once worked in a cotton field. While attending segregated schools, Lewis was inspired by the peaceful protests of civil rights leaders like Martin Luther King.


One thought on “Criticism: Obama launches attack at Donald Trump”

  1. The 10th sugia of our Av Mishna בבא קמא, from :ו to .ז. Justice seeks to “heal” damages suffered and inflicted. As such it learns from the ratio that exists between tefilla blessings and meditation, two similar wisdoms – both of which dedicate middot. The former stands before a Safer Torah and dedicates unto HaShem to self actualize defined tohor middot. Whereas the latter look for signs affixed to specific organs of the body, something similar to the תרי”ג commandments which also function as signs. To interpret a blessing and to likewise understand signs of illness, both qualify as a skill/wisdom – a snake placed upon a pole by which Israel casts their hopes in order to become cured from a life threatening disease.
    ראה בענינו, וריבה ריבנו, וגאלנו מהרה למען שמך, כי גואל חזק אתה: ברוך אתה ה’, גואל ישראל.

    The opening Book of דברים discerns between wisdom and wisdom – blessing or curse. In both cases of the revelation of the Torah at Sinai and the vision of the Divine Chariot, these defining revelations both learn from the comparison the Torah makes between the story of Lot and Sodom vs. Avraham and Avi-Melech. The former sought the wisdom of acquiring wealth whereas the latter pursued fear of heaven (meaning master of a good name) and righteousness. The daughters of Lot instigated through deception ערוה with their father. Avraham the prophet prayed for healing of the house of Avi-Melech and Sarah conceived children.

    The prophet ישעיהו and all other prophets taught a strong mussar of rebellion and g’lut. Israel followed after the ways established by king Shlomo, they like Lot pursued after riches and wealth and grew to despise the merits of righteous justice and the obligation to rule the oath sworn lands based upon upholding this most essential precondition to the oath sworn brit of נעשה ונשמע. Both Sinai and the vision of Chariot mysticism share the identical common denominator – Israel greatly feared the approach of death – manifest through the revelation of HaShem or the approaching armies of Asshur and Bavel. Both this and that convey the dread and horror of approaching death.

    The thesis statement of דברים, the commandment to establish lateral common law Courts as expressed through the Sanhedrin which Yetro advised prior to the revelation of the Torah at Sinai. This exceptionally strong mussar plunges straight through the heart of all the Books of the T’NaCH. All the kings of Yechuda and Israel failed to prioritize the establishment of common law courts of law. The kings of Yechuda did establish courts under the authority of the king, and those courts did rule over judicial disputes with righteousness.

    Nonetheless, the post g’lut scholarship codified in the Mishna and Gemara defines lateral justice and Common Law courts that the Books of the NaCH totally fails to amplify. Something like the lights of Hanukkah, most Yidden light lights but fail to dedicate their total commitment to interpret the Written Torah strictly and only by means of the Oral Torah logic system communicated through revelation unto the prophet Moshe at Horev 40 days after the golden calf on Yom Kippor.
    בשעמדה מלכות יון הרשעה על עמך ישראל, להשכיחם תורתך, ולהעבירם מחקי רצונך וכו’.
    Which Torah did the Greeks seek to cause Israel to forget and abandon? Not the Written Torah, but rather the Oral Torah sh’itta of logic. This logic makes measured comparisons. For example: The two goats – dedicated on Yom Kippor – they also judge between wisdom and wisdom; the wisdom of fear of heaven vs. the wisdom of acquiring great wealth. The vision of Will, expressed by all Yidden, in each and every generation: choose – to which does your heart aspire? Herein defines the k’vanna of the 4th middle blessing of our Shemone Esri.

    רפאנו ה’ ונרפא, הושיענו ונושעה, כי תהלתנו אתה, ועלה רפואה שלמה לכל מכותינו, כי אל מלך רופא נאמן ורחמן אתה: ברוך אתה ה’, רופא חולי עמו ישראל.

    Contrast the k’vanna of the 5th the Middle Blessings to that of the previous 4th blessing within the Shemone Esri prayer. The concept of acceptance of the yoke of heaven, as expressed in the mitzva of kre’a shma – to what does it compare? Parshat משפטים adjacent to Parshat יתרו, located in the Book of שמות, instructs on the revelation at Sinai, and its relationship to the revelation of the Mishkan unto all generations. The Torah does not teach history lessons. A preferred method of Torah instruction, it teaches through employment of the משל\נמשל sh’itta of learning. The revelation of the Mishkan, as it applies to the generations of Israel – do we keep faith with the נעשה ונשמע brit or does our tuma Yatzir entice us to pursue ערוה/avoda zara. The yoke of faith: HaShem judges all the destiny of nations. The Israel פרט to the Goyim כלל, a specific used to define a general subject – ManKind. Does the Cohen nation maintain faith to do avodat HaShem through dedicated tohor middot? The mussar of the prophets within the NaCH teach the failure of Israel to walk in faith which terminates in the g’lut of Israel from off our lands. The specific case of Cohen Israel serves to instruct how HaShem judges the nations as a whole. This specific/general method of logic essentially defines the mussar contained within all the T’NaCH literature.

    The Mishkan משל teaches the נמשל that nations have no real permanency. Comparable to the frailty of human health. The Mishkan serves as a metaphor to the generations of the Cohen nation. When g’lut Jewry does not know how to do a mitzva לשמה, meaning doing avodat HaShem within the defined conditions of tohora; either we dedicate unto HaShem to self actualize tohor middot in our social interactions with our own people or we pursue the tuma Yatzir which entices to pursue tuma ערוה middot. The revelation of the Mishkan, nothing remains fixed and permanent. Life reflects the continual struggle among all generations of our path walk before HaShem.

    ברך עלינו ה’ אלהינו את השנה הזאת ואת כל מיני תבואתה לטובה, ותן ברכה על פני האדמה ושבענו מטובה, וברך שנתנו כשנים הטובות: ברוך אתה ה’, מברך השנים.

    The k’vanna of this the 6th middle blessing of our Shemone Esri, blessings come to the Cohen nation when we reject the counsel of our tuma Yatzir and pursue after avoda zara – as expressed through the desire to extol our wisdom and the power of our hands to seize tremendous wealth. Torah faith, the revelation of the Name, that we pursue the vision of the Sh’mita and Yovel ideal, the Torah commands that we dedicate, as holy, the dignity and freedom of our people. The משל of the Mishkan shines no light of hope, if our people exist as slaves; our own people serving as the task masters of Par’o.

    The 2nd paragraph of the kre’a shma, what defines serving HaShem with all desire to liveand mortgage the lives of our children – both born and as of yet unborn? To pursue the hedonism of sexual promiscuity and demand our right to abort unwanted babies? Shall we cheat and steal in our business practices and rejoice in imposing humiliating poverty upon our employees. The commandments adjacent to the Sinai revelation address the subject of the Hebrew slave. This lowest common denominator of human dignity defines the minimum by which Yidden employers should treat their employees. The boss should not eat expensive steaks while his workers eat stale bread.

    The Capitalist model to prosper, the Torah categorically commands that it not come at the expense of the employees of the business. The boss should not sleep on a soft, cushioned mattress, while his employees sleep on a filthy floor. Poland’s aristocracy embraced the blood libel and other abominations and evil acts of oppression by which they crushed stateless refugees who had no country they could call home. Thereafter in the 18th century Russia, Prussia, and Austria partitioned Poland. The 3rd partition in 1795 effectively eliminated the sovereign status of Poland as a nation state.

    תקע בשופר גדול לחרותנו, ושא נס לקבץ גליותינו, וקבצנו יחד מארבע כנפות הארץ: ברוך אתה ה’, מקבץ נדחי עמו ישראל.

    This next blessing, its k’vanna, very much resembles the previous one. The prophets command a mussar that requires righteous judgments from the Courts and utterly despises Governments which sanction: humiliation of the weak, the poor, and the cursed and detested minority populations dwelling within the same land.

    To pursue faith with a zealous Will, depends not upon the piety of one’s dress and external passion to keep the Torah. The zealous faithful respect the dignity of the poor and afflicted who endure hard times. Work centers not upon an employer/employee superior/inferior status, but rather as a partnership. This partnership learns from the Torah prohibition not to charge interest on loans, contracted among our Cohen people.

    Contrast the partnership relationship between Yaacov and his four wives with the deception and distrust between Lavan and Yaacov. Shalom requires trust, and Yaacov did not trust Lavan. Contrast the chariot vision of the prophet יחזקאל. The spirits of the four hostile beasts worked together in harmony. Rachel felt great jealousy against Leah, but in times of distress both guarded the others’ back. The prophet describes g’lut Israel as a ‘rebellious house’. Our people pursued personal wealth above maintaining the brit Cohen relationship among our people. The mussar of the prophet judges ‘righteousness’ measured by our faith to respect the brit dignity of our people. Herein defines the k’vanna of anointing the House of Aaron as Moshiach, dedicated to sanctify avodat HaShem by way of the dedication of tohor middot expressed through the self actualization of these tohor middot in how we socially interact with our family, peers, and people.

    The dedication to commit our middot to sanctify HaShem – by way of korbanot – on Zion. The faith that HaShem lives within our hearts means nothing if we prioritize acquisition of wealth and prestige at the expense of our family, friends, and neighbors. The blowing of the shofar calls unto the faith of dedicating our lives for our people to live in freedom and dignity as the Cohen nation. It rejects the tuma Yatzar which promotes a mob-like grifter personality disorder, which the Sages refer to as ‘hatred without cause’. Faith does not depend upon individual beliefs, but rather a commitment to weave the social fabric of the Cohen nation as a people to agree to pursue these great eternal middot objectives. The tuma Yatzir by contrast causes social anarchy and chaos to explode into mob violence and promotes Civil War.

    השיבה שופטינו כבראשונה ויועצינו כבתחלה, והסר ממנו יגון ואנחה, ומלך עלינו אתה ה’ לבדך בחסד וברחמים וצדקנו במשפט: ברוך אתה ה’, מלך אוהב צדקה ומשפט (בעשי”ת המלך המשפט)

    The month of Elul and t’shuva has come. The term מלך, as previously mentioned, functions as a halakic pronoun to the Name of HaShem. Self actualization of the 13 Oral Torah middot defines the k’vanna of all the תרי”ג commandments. The mussar of this blessing judges the path walk the Cohen nation walks, or fails to walk therein.
    חבקוק א:א-ד. המשא אשר חזה חבקוק הנביא עד אנה ה’ שועתי, ולא תשמע? אזעק אליך חמס, ולא תושיע? למה תראני און, ועמל תביט?ושד וחמס לנגדי ויהי ריב ומדון ישא. על כן תפוג תורה, ולא יצא לנצח משפט, כי רשע מכתיר את הצדיק! על כן יצא משפט מעקל.
    ישעיה א: ח,ט. ונותרה בת ציון כסכה בכרם, כמלונה במקשה , כעיר נצורה! לולי ה’ צבאות הותירלנו שריד, כמעט כסדם היינו, לעמרה דמינו!
    דברים, שופטים כא: ו,ז. וכל זקני העיר ההוא הקרבים אל החלל ירחצו את ידיהם על העגלה הערופה בנחל וענו ואמרו ידינו לא שפכו את הדם הזה ועינינו לא ראו וכו’.

    HaShem took Israel out of Egyptian bondage with a purpose. That we, the Cohen nation, never return back to Egypt. Par’o prized oppression and slavery of invited guests, whom he personally invited to dwell within his House. Par’o serves as the eternal example of tyrant evil governments which have plagued mankind throughout history. The modern day equivalent of Stalin, Hitler, the Khmer Rouge, Augusto Pinochet, Idi Amin, and many other government authorities, from democratic leaders to dictators, like them. The common denominator of these vile sub-human apes: they pursued wealth, prestige, and power and despised human dignity and justice.

    The opening Book of מלכים א, what mussar does it come to teach with its thesis statement of the transition from the kingdom of David to the reign of his sons. Had the plot to install Adoniyya the son of Haggit, lead by Yo’av the son of Zeruya, and Evyatar the Cohen succeeded, would he have established the Sanhedrin Federal Court system unto the 6 Cities of Refuge? King Shlomo failed to build the “House of Justice” which David commanded him to build. Had the coup attempt by Avshalom, Adoniyya’s older brother, succeeded: would he have built the Sanhedrin Court system which king Shlomo erroneously confused with the construction of the first Temple? The fatal flaw of the Davidic kingdom, starting with David himself, they confused the Mishkan for the Torah obligation priority, to build the Sanhedrin lateral common law Federal Court system.

    The vision of the Mishkan at Sinai affixes with the 6 year Hebrew slave sold for the crime of theft, as an indentured servant. This bnai brit person stood on the social scale one rung above the despised bastard child. The latter, the Torah commands his perpetualexclusion unto all generations, from ever joining the bnai brit Cohen community.

    From the time the prophet יהושע led the invasion of Canaan, the Book of Judges testifies to the judicial anarchy, the struggle to establish the Federal Sanhedrin judicial system as the “codified” legal system of the new nation. The repeated reference to “king”, as found in that Book of שופטים, makes רמז to the Sanhedrin Federal common law Courts. The mussar by which Yitro rebuked Moshe, to permanently established this pre-condition, as the indispensable essence, which eternally defines and restricts the whole Torah revelation at both Sinai and Horev. Justice absolutely defines doing mitzvot לשמה.

    The k’vanna of this the eighth middle blessing of our Shemone Esri focuses upon the ‘bulls eye’, to establish the rule of lateral common law courts. All the kings of the house of David, failed to build this sacred House, that David directly commanded his son to build. Post Second Temple g’lut Torah scholarship, known as the Talmud, placed the Sanhedrin, Court of Hewn Stone, as the most holy essential component of the construction of the Temple itself. Herod despised the Sanhedrin courts and murdered almost all of its judges. The avoda zara practiced by Herod and all the kings of David, they confused a building made of wood and stone with the דאורייתא commandment to rule the land with righteous justice.

    The mitzva of shabbot makes the definitive רמז to justice. A land ruled with injustice can not share shalom among its brit allies and citizens.
    שמות לא: ואתה דבר אל בני ישראל לאמר אך את שבתתי תשמרו כי אות הוא ביני וביניכם לדרתיכם לדעת כי אני ה’ מקדשכם ושמרתם את השבת כי קדש הוא לכם מחלליה מות יומת כי כל העשה בה מלאכה ונכרתה הנפש ההוא מקרב עמיה ששת ימים יעשה מלאכה וביום השביעי שבת שבתון קדש לה’ כל העשה מלאכה ביום השבת מות יומת ושמרו בני ישראל את השבת לעשות את השבת לדרתם ברית עולם ביני ובין בני ישראל אות הוא לעלם כי ששת ימים עשה ה’ את השמים ואת הארץ וביום השביעי שבת וינפש.
    שופטים א:ז. ויאמר אדני-בזק, שבעים מלכים בהנות ידיהם ורגליהם מקצצים, היו מלקטים תחת שלחני כאשר עשיתי כן שלם לי אלהים. ויביאהו ירושלם וימת שם.

    Parshat נשא compares two cases
    במדבר ה: ו,ז: יעשו מכל חטאת האדם למעל מעל בה’ ואשמה הנפש ההוא והתודו את חטאתם אשר עשו והשיב את אשמו תראשו וחמישתו יסף יליו ונתן לאשר אשם לו … כנגד ה:יד. ועבר עליו רוח קנאה וקנא את אשתו והוא נטמאה או עבר עליו רוח קנאה וקנא את אשתו והיא לא נטמאה.

    In both cases a korban the Torah mandates. But which has first priority, the restitution of damages or the korban, given to the Cohen? The comparison of these two case studies clearly proves that restitution for damages has priority over a korban, given to a Cohen. The latter case represents a Capital Crimes case adjudicated by no less than a small Sanhedrin court of 23 judges, the House of Aaron at the head of that Federal Court/Legislature.

    Likewise the vow made by the nazir, the obligation to complete the full term of the vow has priority over the offering of korbanot. This fundamental distinction of primary/secondary, of justice as most holy and the dedication of korbanot as holy, upon this basis, exposed the stumbling block that profaned the Moshiach of the House of Shaul. The dedication of the altar by the 12 tribes, starting with Yechuda, sanctifies this most essential priority distinction. The identical korbanot dedication of the altar, sanctified separately by the 12 Tribes, they all have this one k’vanna

    Parshat שפטים ושטרים, a רמז to the two crowns of Torah Constitutional government. Something like the division of powers of the US Legislative and Executive branches of that Federal Government Republic. The Sanhedrin court system rules over the Tribal Confederation by means of “Legislative Review”. The crown of בחקתי, adjacent to the middah of ארך אפים, whereas the 2nd crown of blessings and curses, adjacent to נצר חסד לאלפים. Two separate ברכות within the Shemone Esri.

    This critical distinction of importance priority likewise defines the k’vanna of the Torah commandment, made by the people to establish a king as the head of the government. Specifically, that domestic policy trump’s foreign policy. The language of the Torah permits all Israel to rule as king. It only excludes the establishment of foreign born rulers over the nation. The current Constitution of the United States likewise makes this stipulation. The stipulation placed upon anointing a king, that that governor not behave in the manner of Par’o:


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