Sigma Ori

Formed in Barcelona in 2017, Sigma Ori is an instrumental rock band that merges and involves different textures of rock, such as post-rock, progressive rock, stoner and metal.


Andrés – guitars
Joan – guitars
Jose – drums
Noel – bass

Pode ser uma imagem de 4 pessoas e pessoas sorrindo
Pode ser uma imagem de 4 pessoas
Pode ser uma imagem de 1 pessoa


Elliptical Orbits

Advance track of new Sigma Ori album


released August 13, 2021

Taken from Sigma Ori’s upcoming album to be released on September 14th, 2021 through Eternal Colossus Records.
Sigma Ori:
Eternal Colossus Records:

Sigma Ori

1.Nebula 09:09
2.Aurea 08:58
3.Asia 09:01
4.Sidera Visus 06:18
Our first album.
released June 26, 2019

Bright Instrumental Quartet Post Rock of Barcelona, ​​Spain.
They use layered textures of progressive, stoner, metal on a melancholy background.

His melodies are long, immersive, very well structured, with two guitars that duel with each other, in the midst of noisy riffs, treble, accurate, sliding, destructive, with beautiful fingering and intense soils, its low is protruding, striking and a precise and guiding in both time.

Its last launch “Elliptical Orbits (2021)” is an innarriant preciousness, with enveloped soft chords, multifaceted creative arrangements, full of nuances, showing a well-refined potential in arpeggios and chords, mixing a softness with vigorous contemplative intent, really Album promises.

His debut album released in June 26, 2019, brings us four exquisite, refined, immersive, long melodies that transpire feelings with an impressive technique, brighten with an alternating cadence, galado in contemplative landscapes of extreme good taste, with a perfect oscillation and engaging, a stupendous album.

Congratulations to the band, excellent work.

Aryon Maiden

Publicado por Aryon Maiden

Aficionado pela música em todos os momentos.

Um comentário em “Sigma Ori

  1. What succinctly defines ירידות הדורות? During the Middle Ages, but in reality throughout Jewish history, assimilation to copy and embrace the foreign alien notions that emphasize Patristic authority. During the Middle Ages, Patristic authority became the dominant ideology embraced by the church and assimilated rabbis.
    The Xtian theologian Bernard of Chartres of the 1100s C.E., he described himself, together with all his peers as: “We are like dwarfs perched on the shoulders of giants. We can see more and farther than our predecessors, not indeed because of the acuteness of our own vision or bodily size, but because we are lifted up and raised on high by their gigantic stature”. ( )

    Alas this idea, it undermines and negates the Torah and Talmudic classification of law into Capital Crimes Cases, Torts: Monetary damage cases. Common Law, Statutory law, Bureaucratic Administrative law, and Constitutional law. The Torah, NaCH, and Talmud strive to imposes Court accomplished justice through lateral Common law courtrooms, based upon משלי כז:יז – ברזל בברזל יחד, ואיש יחד פני רעהו.

    Opposed to this type of legal system: Statutory Law. The latter functions as laws established by legislatures, Congresses, and Parliaments. Customary law or Minchagim, they run parallel with halachic Common Law rulings. None the less, customary law while authoritative in many instances, for example the custom of Jews wearing a kippa, its authority does not equal to the authority of Talmudic halachah. Customary laws, they tend to support prior court rulings and case common law.

    Patristic authority tends to resemble to cults which “worship” the authority of specific personalities, as occurred in Stalinist Russia and Maoist China. If foists the absurd illogic that later authorities cannot challenge opinions expressed by these earlier, more knowledgeable opinions. Reliance upon ‘Patristic authority’, confuses Common law reliance upon earlier legal precedents, with individuals who expressed those earlier legal opinions. Common law legalism centers upon Case Law rather than the persons who express the accepted Case Law opinions.

    Yet a strong case argues that the Sages, in fact did base their halachic opinions upon specific individual rabbinic opinions; Hillel vs Shammai perhaps one of the most famous examples. The delusional error made through shallow organization of the definitive Talmudic common law code, that the majority opinion authority of Hillel and all others like him, that the Talmud qualifies their opinions as a kind of Patristic authority. Torah, NaCH, Talmudic common law most emphatically does not rest upon the shoulders of giants, but rather accepted legal precedents, which stand upon the logic of the Oral Torah revelation to Moshe the prophet @ Horev. No Man qualifies as a giant vis a vis the revelation of Oral Torah logic @ Horev.

    All the sages within the Talmud qualify as talmidim of Rabbi Akiva’s פרדס logic format, which understands how to learn and understand how to use, the Oral Torah logic format revealed to Moshe the prophet. The NaCH common law codification, it defines משנה תורה as Aggaditah. Meaning, the study of prophetic mussar which defines the k’vanna of all halachic legal rulings. This scholarship culminated in the organization of a warp\weft Halachic/Aggadic common law Talmud codifications. Oral Torah logic always trumps any specific rabbinic personality because HaShem did not reveal the latter @ the revelation of the Oral Torah @ Horev.

    The משנה תורה separates Court room law, from law imposed by Legislatures. The latter imposition of laws upon society serves, so to speak, as the external shells of Torah law, by which the Ari’s mysticism classified fallen sparks – the shattered klipot. This mystic kabbalah attempts to explain evil as metaphysical barriers between ourselves and the Light of the Creator. Talmudic aggadic research, which makes a דרוש to prophetic mussar commandments, this Midrashic type of scholarship by contrast, it makes a study of the דרוש\פשט axis of פרדס in order to grasp the meaning of intent behind the משנה תורה fifth Book – understood as legislative review. Prophetic mussar, it breathes Aggadic, דרוש tohor middot of ‘life’ into the ”’shells\\forms//husks”’. Daniel’s kabbalah vision – ‘feet of clay’ mysticism – makes reference to Nebuchadnezzar’s ‘law & order’ rule over his doomed empire.

    Shortly after Napoleon freed illegally imprisoned Jewry from the Ghetto walls within European society, Reform rabbis correctly denounced the halachah codified within the Shulchan Aruch, as antiquated and irrelevant for Jews living during the modern Era. The Rambam code, upon which Karo based his later code of law, it turned Jewish law away from common law base precedent to understand the intent of a specific Case\Rule Mishna. The codes of halachah written by the B’Hag, Rif, and Rosh, for this precise reason, they always open with an explicit Case\Rule Mishna.

    The halachic rulings within their codes, they serve as precedents to understand the k’vanna of intent of that specific Case\Rule Mishna; contrast them with the statute law perversions. The Yad HaChazakah & Tur Shulchan Aruch codes of halachah. Yet these common law based codes, they require a most discerning eye. To separate like from like defines understanding. The resemblance of Common Law to statute law, hold many similarities. Both this and that minimized the names of the rabbis, who authored accepted legal opinions. But Talmudic common law stands upon the rule of precedents NOT Patristic authority which fundamentally shapes statutory law. Statutory law imposed by a specific government, later governments might continue. The criminal ‘Patriot Act’, passed by the Bush Administration; Congress, to this day, has failed to repeal.

    Common law stands and works upon a simple rule, it recognizes rabbinic modesty as the chief quality of all Torah scholarship. All the Torah common law codifications, from Torat Moshe to the Talmud – prioritize logic over law. Oral Torah logic shines, comparable to the rays of the Sun upon the earth, which gives life to all generations of bnai brit.

    The Torah, only the chosen bnai brit Cohen nation accept this Sinai\Horev revelation. It therefore does not teach a ‘Universal Faith’. It makes no attempt to convert humanity to unto this logic format, wherein the Oral Torah interprets the Written Torah. Jewish common law does not compare to the common law systems employed by foreign governments. Specifically because the latter reject the Oral Torah logic methods and formats as the basis of their respective common law legal systems. The Torah simply commands, through the 2nd Sinai revelation, that the chosen Cohen nation, that we not assimilate and embrace the culture, customs and laws established by all peoples, in all generations, who never accepted the revelation of the Torah @ Sinai\Horev.

    The crux of this single Sinai 2nd commandment, it defines the eternal struggle between the Yatzir Ha’Tov and the Yatzir Ha’Rah. Herein this author attempts to explain how the B’hag ruled the reading of Megillat Esther as a mitzva דאורייתא. Specifically it attempts to answer why the Book of Esther excludes the Name of HaShem, when all other NaCH Books – organized לשמה around the Name. Based upon the assumption that the Books of the Holy Writings, the T’NaCH framers subsumed them to the Books of the Prophets by way of Tannaic later logic developments, which amplify the instruction of how to rationally compare different precedent rulings. Obeying the 1st Sinai commandment לשמה or לא לשמה – really just that simple. The famous daughter religions which preach their ‘Universal Faith’, they read the T’NaCH לא לשמה.


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