The Torah is decidedly Right Wing. As a political laws are concerned the Torah is definitely for private property, highly limited government, traditional morality, and family values.

Torah is about personal morality but it is also a political blueprint for a functional society.
Every time there is a law that says do such and such because I am the Lord your God it is referring to personal morality.
"Love your neighbor like yourself because I am the Lord your God." We can't imagine Congress passing a law like that. And what kind of punishment would there be for not obeying it? Perhaps a jail sentence of thirty days?

But there are plenty of laws which are political and civil law and this part of the Torah is decidedly Right Wing. As a political laws are concerned the Torah is definitely for private property, highly limited government, traditional morality, and family values.

Music link for the glory of the All Mighty

i30

The rhythm  comes from the Renaissance.

My approach is based on learning.
There are five basic things I think people ought to learn and finish. This idea is based to a large degree on what I was taught when I was in yeshiva. In fact in the first yeshiva I went to it was definitely clear that learning Torah is the highest Divine service.
And I accept this but I add to it Math and Physics for the reason that the Rambam includes Physics and Metaphysics in the category of Torah.

So these are the five
(1) The written Law, that is the Old Testament.
(2) The oral Law, that is the two Talmuds, Tosefta, Sifra, Sifri, Mechilta, Torat Kohanim
(3) Musar, that is the Musar books based on the approach of the Rambam and Saadia Gaon.
(4) Math [You can't really finish this -but you can get up to Algebraic Topology. There does not seem to be a short cut. Mainly you need to do Algebra and Topology, and then connect them.]
(5) Physics [This also you can't finish, but you can at least get up to String Theory.]

If I would be consistent I would include the Metaphysics of Aristotle, but I would rather not include that on my list right now. If I would have perfect faith in the Rambam, then of course I would include it, but I am in general I am a little unhappy with philosophy.
But in fact if you can and you have faith in the wise [that is the Rambam], then by all means learn the Metaphysics of Aristotle. It is about 13 books. But learn it with Plato, Plotinus, and Kant.


This is my approach however it is based on what I saw in my parents. There was something so amazing and magical about the relationship between my parents that my brothers and myself have spent our whole lives wondering what it was and wishing we could duplicate it in our own lives.
So what you see in the above paragraph is my own take on what they were about. If you would ask my brothers they would say that yes I am right that Torah and and natural sciences were import to them but also family values and loyalty to family and also working at an honest job for a living and of course Classical Music. My Dad supported the Opera in  Los Angeles and obviously sent a check to Cal Tech every year

   רמב''ם הלכות שגגות  פרק ז' שייך למסכת שבת פרק הכלל גדולה יש שאלה על רמב''ם. נראה שהוא אומר שאם אחד שוכח את כל  הל''ט אבות מלאכתם ועונשן אז הוא מביא ל''ט חטאות
ואז באיזה אופן שהוא זוכר שבת ? בנו של רמב''ם, אברהם, אמר שיש לך לומר רמב''ם אומר גם שוכח ל''ט אבות מלאכה או ועונשן, אבל לא את שניהם וכולם ביחד. או שהוא שכח את התולדות. בגמרא מובא שר 'יוחנן אמר שגגת עונש שמה שגגה. ריש לקיש אמר שגגת עונש שמה מזיד. הגמרא שאלה על המשנה. למה זה לציין ל''ט? כולנו יכולים לספור. הוא עונה לומר לנו  הוא מביא ל''ט אם הוא שכח את כל. ואז זה אומר שזה טוב לר 'יוחנן, אבל מה לגבי לריש לקיש? באיזה אופן שהוא זוכר שבת בכלל? הגמרא עונה ריש לקיש אמר תחום שבת ואליבא דר' עקיבא. הזכרתי את יד על הבעיה ברמב''ם לשותף הלמידה שלי. הוא אמר שאין בעיה ברמב''ם כי זה קל וחומר. אני לא יכול להבין למה הוא מתכוון. אני חושב מה שהוא אומר זה שהקבוצה של כל הדברים שמחויבים בחטאות לר 'יוחנן היא הרבה יותר גדולה מן הקבוצה של ריש לקיש. למעשה זה כולל כל דבר בקבוצה של ריש לקיש ואז כפליים. אז אם משהו הוא בקבוצה לריש לקיש, אז קל וחומר לר 'יוחנן, ועל ידי הגדרה  גם לרמב''ם. אבל אם זה מה שהוא התכוון יש לי שאלה. לי זה נראה שהחץ הולך בכיוון ההפוך. לריש לקיש קצת ידע נחשב הרבה. הידיעה של עונש מספיק כדי לגרום לו מזיד. אותו ידע לר 'יוחנן נחשב קטן. אז כמה כמות קטנה של ידע לריש לקיש, לר 'יוחנן יכול להיות שלא מספיק כדי לגרום לו להיחשב כלזכור שבת בכלל

From what I remember in Shabat there is  question on the Rambam. He seems to be saying if one forgets all 39 kinds of work and their punishment then he bring 39 sin offerings [a female goat or a female sheep].
Then in what way did he remember Shabbat?

I think the son of the Rambam, Avraham said that you have to say the Rambam means either forgetting the 39 kinds of work or their punishment but not both and all together. Or he forgot the branches.

From what I remember in the Talmud the discussion is this. R. Yochanan says forgetting the punishment is also considered שוגג. Reish Lakish said that is called on purpose.

I think the Gemara asked on the Mishna. Why does it specify the number 39?  We can all count. It answers to tell us one is liable 39 offerings if he forgot all. And then it says that is good to Rabbi Yochanan but what about to Reish Lakish? In what way did he remember Shabbat at all? And I think the Gemara answers Reish Lakish would say he remembered the Shabbat boundary like  R. Akiva.
I mentioned off hand the problem about the Rambam to my learning partner.

He said, "There is no problem on the Rambam because it is a an a fortiori."

I can't figure out what he meant. I think what he means is that the set of all things that are obligated in a sin offering to R Yochanan is much larger that the set of Reish Lakish. In fact, it includes everything in the set of Reish Lakish, and then twice as much. So if something is in the set to Reish Lakish, then a fortiori to R. Yochanan, and by definition then also to the Rambam.
But if this is what he meant I have  a question. To me it seems that the arrow goes the opposite way. To RL a little knowledge is considered a lot. Knowing the punishment is enough to make him מזיד (on purpose). That same knowledge to R Yochanan is considered small. So some small amount of knowledge to RL, R Yochanan might very well consider to be not enough to make him be considered as remembering Shabbat at all.

Appendix:
 I should have mentioned that to bring a sin offering, one needs a little knowledge.
If he did not know anything about Shabbat at all then he brings only one sacrifice for all the work and all the shabatot. [To Munbaz even one he does not bring]

  מסכת שבת פרק כלל גדול there is  question on the רמב''ם.He seems to be saying if one forgets all ל''ט אבות מלאכה and their ועונשן then he brings ל''ט חטאות.
Then in what way did he remember שבת?

The son of the רמב''ם, Avraham, said that you have to say the רמב''ם means either forgetting ל''ט אבות מלאכה or ועונשן but not both and all together. Or he forgot the תולדות.
ר' יוחנן אמר שגגת עונש שמה שגגה. ריש לקיש אמר שגגת עונש שמה מזיד.

I think the Gemara asked on the Mishna. Why does it specify the  ל''ט?  We can all count. It answers to tell us one is liable ל''ט offerings if he forgot all. And then it says that is good to ר' יוחנן but what about to ריש לקיש? In what way did he remember שבת at all? And I think it answers ריש לקיש אמר  תחום שבת ואליבא דר' עקיבא.
I mentioned off hand the problem about the רמב''ם to my learning partner.

He said there is no problem on the רמב''ם because it is a an קל וחומר. I can't figure out what he meant. I think what he means is that the קבוצה of all things that are obligated in a sin offering to ר' יוחנן is much larger that the קבוצה of ריש לקיש. In fact it includes everything in the קבוצה of ריש לקיש and then twice as much. So if something is in the קבוצה to ריש לקיש then  קל וחומר to ר' יוחנן and by definition then also to the רמב''ם.
But if this is what he meant I have  a question. To me it seems that the arrow goes the opposite way. To ריש לקיש a little knowledge is considered a lot. Knowing the עונש is enough to make him מזיד. That same knowledge to ר' יוחנן is considered small. So some small amount of knowledge to ריש לקיש לר' יוחנן might very well considered to be not enough to make him be considered as remembering שבת at all.

My approach is based on learning.
There are five basic things I think people ought to learn and finish. This idea is based to a large degree on what I was taught when I was in yeshiva. In fact in the first yeshiva I went to it was definitely clear that learning Torah is the highest Divine service.
And I accept this but I add to it Math and Physics for the reason that the Rambam includes Physics and Metaphysics in the category of Torah.

So these are the five
(1) The written Law, that is the Old Testament.
(2) The oral Law, that is the two Talmuds, Tosefta, Sifra, Sifri, Mechilta, Torat Kohanim
(3) Musar, that is the Musar books based on the approach of the Rambam and Saadia Gaon.
(4) Math
(5) Physics

If I would be consistent I would include the Metaphysics of Aristotle, but I would rather not include that on my list right now. If I would have perfect faith in the Rambam then of course I would include it but I am in general I little unhappy with philosophy.

This is my approach however it is based on what I saw in my parents. There was something so amazing and magical about the relationship between my parents that my brothers and myself have spent our whole lives wondering what it was and wishing we could duplicate it in our own lives.
So what you see in the above paragraph is my own take on what they were about. If you would ask my brothers they would say that yes I am right that Torah and and natural sciences were import to them but also family values and loyalty to family and also working at an honest job for a living and of course Classical Music. My Dad supported the Opera in  Los Angeles and obviously sent a check to Cal Tech every year

The basic rule about homosexuality is that of what is called an ערווה. Those are the forbidden relations of Leviticus. Most of them have the death penalty when done in front of two witnesses. If done accidentally then they have to bring a sin offering to the Temple in Jerusalem. If there is no Temple then they have to build it and then bring the sin offering.

People's opinions are not relevant as far as the Torah is concerned.
This rule does not change even if people desire to change the rule or transgress it. The reason for this is that the rules of the Torah are forever. They don't become nullified if someone keeps them o keeps them perfectly or disobeys them. They remain fixed. And these rules are in fact rules. They are not good advice. The reason Christians get mixed up with this  that many rules of the Torah are personal codes of conduct. Many are exactly what Christians think: moral rules. But not all of them are moral rules. Many are laws that are meant to be enforced by a court of law. and the Torah requires us to make courts of law to enforce these rules.  But that is the sole function of the courts.They can't make new rules. they can't add or subtract. They are allowed however to make temporary provisions in order that the rules of the Torah should not be infringed on.


Of course there are other rules in the Torah and it does take a good deal of effort to learn them.
For this reason I suggest having an hour session every day to get through the Oral and Written Law.
That is the Old Testament and the Talmud Bavli and the Jerusalem Talmud--page after page in order, from the beginning to the end.