The Old Testament: Origins, Structure, and Enduring Significance

17 thoughts on “The Old Testament: Origins, Structure, and Enduring Significance”

1. The Vision to Restore the Constitutional Torah Republic of 12 Tribes.

   The Greatest commandment of the Torah: the 1st Sinai commandment. Observing and obeying the Torah לשמה. The Name, the essence of the 1st Sinai commandment, upon this Name hangs all the rest of the Written Torah and Talmudic Halachot. Doing this 1st Sinai Commandment לשמה defines keeping the Torah, all the commandments and Talmudic halachot לשמה as the driving k’vanna, herein defines all tohor Av Torah time oriented commandments according to the opinion expressed by the sefer B’HaG in his Hilchot G’dolot.

   Just as the essence of Shabbat observance opens with the blessings made over wine and bread known as קידוש לליל שבת, where the introduction of this blessing opens with the paragraph publicly declared in the Beit Knesset, which the baal when he returns home repeats so that his wife and children hear this “key blessing”.

   This key blessing, it defines and designates the mitzva of Shabbat as an Av tohor time-oriented commandment which absolutely and most fundamentally requires k’vanna; this blessing distinguishes both essential terms, אלהים and מלאכה – three times. Such a repetition of an idea three times – called a חזקה.

   This term in the Torah and Jewish law refers to a legal presumption or a status, established based on certain conditions or actions. This idea represents a fundamental concept in Jewish legal thought. And has several applications in various areas of law, including property, personal status, and ritual observance.

   (1) In property law, חזקה, often used to establish ownership. If a person has possessed a property for a certain period of time without dispute, their status – presumes them as the owner. This presumption protects the rights of the possessor and encourages stability in property relations. (2) חזקה can also refer to a person’s legal status. For example, if someone has a reputation recognized as a certain status (like a priest or a Levite) for a long time, that status – presumed to continue unless proven otherwise. Important in matters of religious obligations and rights. (3) In the context of ritual law, חזקה can indicate a person’s ongoing observance of certain practices. For instance, if someone has consistently observed a particular mitzvah (commandment), they are presumed to continue doing so unless there is evidence to the contrary. (4) The concept of חזקה serves to create stability and certainty in legal and social relationships. By establishing presumptions based on established facts or behaviors, the law reduces disputes and provides a clear framework for resolving conflicts. (5) While חזקה provides a strong presumption, it is not absolute. It can be challenged by evidence to the contrary. This balance between presumption and proof – a critical aspect of legal reasoning in Jewish law. In summary, חזקה – a versatile legal concept that plays a crucial role in establishing ownership, legal status, and ritual observance, while promoting stability and reducing disputes within the community.

   The thrice repeated Divine Name אלהים. Yom Kippur known as Shabbat Shabbaton (the Sabbath of Sabbaths). A central element in Jewish tradition, particularly in the context of the High Holy Days. On Yom Kippur the Divine Name אלהים defines the Soul (The living blood [as in a korban sacrifice] dedicated upon the altar Holy to HaShem whereby a person swears a Torah oath in order to cut a Brit alliance. The T’shuva, living blood soul dedicated on Rosh HaShanna, 10 days prior, the Divine Name אל. This אל soul remembers the t’shuva made for the sin of the Golden Calf. The Golden Calf “revelation” defines the k’vanna of the 2nd Sinai Commandment: Do not worship other Gods. Substitute Theology, this Av tuma avoda zarah defines the k’vanna of the sin of the Golden Calf. At that exact moment in time: the “ערב רב”, the Israelites who assimilated to Egyptian culture and customs, and had also intermarried with Egyptians.

   (((Weigh the precedent of Purim. Before the Chag of Purim, its a mitzva from the Torah to remember the commandment to expunge the memory of Amalek. This mitzva defines antisemitism throughout the generations.

   The Torah refers to the mixed multitudes/ערב רב as Jews who lacked יראת אלהים. Fear of Heaven refers to the wisdom of a person dedicating his life to protect his ‘Good Name’ reputation. Base this conclusion upon the Cossacks.

   Following the Khmelnytsky Uprising (1648–1657) [Which killed more Jews in a short period of time, till the horrors of the Shoah surpassed even that Goyim utter barbarity.], a Man having the reputation known as Baal Shem Tov; he re-organized the surviving Jews of Eastern Europe with a renewed spirit of Yiddishkeit – Jewish identity.)

   A central element in Jewish tradition, particularly in the context of the High Holy Days. On Yom Kippur the dedicated Divine soul Name אלהים {The living blood [as in a korban sacrifice] dedicated upon the altar Holy to HaShem, whereby a person swears a Torah oath in order to cut a Brit alliance. The T’shuva, living blood soul dedicated on Rosh HaShanna, 10 days prior, the Divine soul Name אל. This soul Name remembers the t’shuva made consequent to the sin of the Golden Calf. The Golden Calf “revelation” defines the k’vanna of the 2nd Sinai Commandment: Do not worship other Gods.

   Substitute Theology defines the k’vanna of the sin of the Golden Calf wherein the ערב רב exchanged the word translation אלהים as the word name for the Golden Calf. At that exact moment in time: this same ערב רב, the Jews who had assimilated to Egyptian culture and customs and they had also intermarried with Egyptians. Hence the Sages during the period of the NaCH defined the k’vanna of the 2nd Sinai commandmnent based upon A) assimilation and B) intermarriage with Goyim.

   Before the Chag of Purim, its a mitzva from the Torah to remember the commandment to expunge the memory of Amalek. This mitzva defines antisemitism throughout the generations. The Torah refers to the mixed multitudes/ערב רב as Jews who lacked יראת אלהים. Fear of Heaven refers to the wisdom of a person dedicating his life to protect his ‘Good Name’ reputation. Following the Khmelnytsky Uprising (1648–1657) [Which killed more Jews in a short period of time, till the horrors of the Shoah surpassed even that Goyim utter barbarity.], a Man having the reputation of Baal Shem Tov, re-organized the surviving Jews of Eastern Europe with a renewed spirit of Yiddishkeit Jewish identity.)))

   Therefore the Divine soul Name אל, dedicated on Rosh HaShanna defines the k’vanna of the t’shuva sanctified during this specific time oriented Av tohor commandment: Jews remember this t’shuva, so as not to behave like a dog who returns and eats its own vomit. Jews “remember”, another name for this Chag יום הזכרון, day of remembrance. Remembering a key essential spiritual aspect of Torah spirituality.

   However, the t’shuva of Yom Kippur stands distinct and apart from the t’shuva of יום הזכרון. The soul name dedicated לשמה on this different Chag the soul name of אלהים. The remembrance that HaShem threatened to make his own “substitute theology” (measure for measure) and chose the seed of Moshe as the chosen Cohen People and expunge the living memory of the Avot Avraham Yitzak and Yaacov as the fathers of the Chosen Cohen People. Therefore the first blessing of the Shemone Esrei, (Tefillah דרבנן), opens with אלהי אברהם אלהי יצחק ואלהי יעקב, this remembrance, the Torah declares as the k’vanna of his Name revealed in the 1st commandment at Sinai! Therefore tefillah דאורייתא, (the mitzva of Kre’a Shma) – utterly unique. Learned in conjunction together with the revelation of the Oral Torah revealed to Moshe at Horev on Yom Kippur. Specifically, the only other verse within the literature of the T’NaCH which contains 3 consecutive Divine Names – השם אלהינו השם – the opening p’suk of the tefillah דאורייתא of kre’a shma.

   Therefore, the repetition of אלהים three times in the blessing made קידוש לליל שבת, the Divine Name אלהים which dedicates the soul sanctified on Yom Kippur wherein Israel remembers the Divine t’shuva wherein HaShem annulled the vow to make of the seed of Moshe as the chosen Cohen people; such a unilateral Divine decree would have profaned the oath thrice sworn to the Avot by HaShem. Vows play 2nd fiddle to sworn oaths in matters of holiness. On Yom Kippur, this day called Shabbat Shabbaton, through the sanctification of the Divine soul Name אלהים the generations of Israel strive to remember the Av tohor time oriented commandment of this Yom Tov which strives to remember the t’shuva made by the Anger of HaShem wherein He annulled His vow to sanctify His oath sworn to the Avot. Hence vows play 2nd fiddle to Torah oaths. A very important Torah distinction.

   Therefore the blessing made on קידוש לליל שבת sanctifies the remembrance of the oath sworn brit alliances the Avot swore to cut upon their living name souls, (Meaning all the ‘fear of heaven’ lives of the children of Israel born in “O’lam Ha’Ba” to all future generations.), which continually create יש מאין the Chosen Cohen People through the Av tohor commandments known as time- oriented mitzvot. This latter mitzva stands unique because it requires prophetic mussar which defines its most essential k’vanna. קום ועשה ושב ולא תעשה commandments — all the rest of the Torah commandments and Talmudic halachot — they do not require k’vanna. However, when a person sanctifies a Torah commandment, both דאורייתא או דרבנן to Av tohor time-oriented commandments (which require the k’vanna to do these commandments לשמה) – the first commandment revealed at Sinai – all Torah and Talmudic mitzvot possess the holiness of Torah commandments revealed at the Sinai revelation! Therefore the Rambam limitation of the Torah commandments to 613, just flat out wrong. Even the mitzva of washing one’s hands upon arising in the morning a mitzva from the Torah … if and only if a person does this rabbinic mitzva with T’NaCH prophetic mussar k’vanna.

   The classic flaw of assimilated statute law syllogistic deductive reasoning, it divorces Aggada from Gemara; T’NaCH prophetic mussar from Halacha. Herein designates the proverbial fly in the ointment of assimilated syllogism based deductive statute legalist reasoning and organization. Chickens they do not lay eggs into two rowed crates sold by the dozen – the central flaw of legislative bureaucratic statute decrees of law. Whose authority stands based upon the pedestal of Caesar – the son of God – argumentum ad verecundiam. This flawed logic equally defines the theology screamed by both the church and the mosque.

   This קידוש לליל שבת likewise this blessing states מלאכה three times. This blessing makes a הבדלה with separates מלאכה from עבודה. This most essential הבדלה therein defines the Av tohor time-oriented commandment of Shabbat. A person dedicates not to do forbidden skilled labor/מלאכה on the day of Shabbat so as likewise not to do forbidden unskilled labor\עבודה on the 6 Days of “shabbat”! The term שבת means “week”, not only 7th day! Herein explain the Talmudic mussar משל instruction, that a person who observes the mitzva of Shabbat keeps all the Torah commandments.

   The mesechta of Baba Kama which introduces 4 Avot תם damagers in the opening Av Mishna, contains the logical דיוק/inference of 4 Avot מועד damagers – חמס, גזל, ערוה, שוחד במשפט. Translated as oppression, theft, incest, and bribery of judges to corrupt a judicial din.

   Therefore, based upon these בניני אבות precedents the קידוש לליל שבת defines the k’vanna of the Av tohor time-oriented miztva of Shabbat Observance, as expressed through the blessing said both in the Beit Knesset and at Home. Observing the Torah “לשמה” does not mean ((for its own sake) but rather ||for doing Av tohor time oriented commandments! A fundamental מאי נפקא מינא – רב חסד tohor midda “מלכות” distinction.|| {Blessing stand apart from Tehillem because they require שם ומלכות, a legal requirement to swear a Torah oath}. Observing the Torah “לשמה” does not mean [for its own sake])), but rather /for sake of doing Av tohor time oriented commandments. A very abstract and complicated idea.

   Av tohor time-oriented commandments include any Written Torah commandment or Talmudic halacha sanctified as Av tohor time-oriented commandments לשמה. How many Halachot within the Talmud, therefore define the revelation of the Torah at Sinai?

   The concept of חזקה (chazakah) and k’vanna (a discernment which separates the Yatzir Ha’Ra spirit from the Yatzir Ha’Tov spirit – both of which live within the heart) in Jewish law … deeply rooted in Talmudic literature. To grasp these subtle distinctions compares to the skills of a good wine bibber. In Berakhot 35a, the Talmud discusses the importance of intention when reciting blessings, including Kiddush! (Both Shemone Esrei, kre’a shma, the Cohen blessing, and Kaddish lack שם ומלכות yet none the less qualify as Torah blessings! They serve as prime examples why time-oriented commandments require k’vanna.) The phrase “לשמה” (as a time-oriented Torah commandment), often interpreted in this context to mean that one should have the proper discernment, meaning — prophetic mussar middot תוכחות, when performing the mitzvah of Kiddush. Mussar must breath within the Yatzir Tov within the heart, and not gripes, complaints, and criticisms made by others.

   The repetition of the Divine Name, expressed in both the kre’a shma and the 13 middot; and the structure of the Kiddush serve as a chazakah that establishes the sanctity of Shabbat. The Talmud emphasizes that the act of Kiddush simply not a ritual, but a declaration of the holiness of the day, that requires the Will to discern the spirit of the mitzvah properly; meaning that a person has the k’vanna to do that mitzva לשמה as an Av tohor time-oriented Torah commandment. Divine Names live as spirits rather than words. A fundamental distinction which requires wisdom to understand.

   In Yoma 5a-7b, the Talmud details the avodah (service) performed by the Cohen Ha’Gadol on Yom Kippur. The rituals, including the confession of sins and the sending away of the scapegoat, performed with specific discernments; specifically the scapegoat remembers the substitute theology of the Av tuma sin of the Golden Calf. A huge Torah chiddush.

   The Talmud emphasizes that the High Priest must have the proper k’vanna during his avodah service. The effectiveness of the atonement directly linked to the intentions behind his actions. The concept of chazakah, also relevant here, as the established practices of the avodah services of the Cohen HaGadol create a presumption of their validity and sanctity, reinforcing the need for intention in these sacred acts; many Cohen HaGadol never exited from the Holy of Holies alive.

   Meaning, the blowing of the Shofar has three distinct notes, as does ברכת כהנים three distinct blessings. The Cohen Ha’Gadol on Yom Kippur pronounces the שם השם spirits rather than golden calf word translations for the Divine Name. No word translation can pronounce the שם השם. However the בנין אב of blowing the Shofar on Rosh HaShanna serves to teach the Torah mussar that a person can dedicate his Yatzir Ha’Tov from within his heart through blowing dedicated Divine Soul Names לשמה; when he pronounces the Name אדוני with his lips, he blows the dedicated Divine Name Spirit of a specific face of his oath brit soul dedicated upon the 6 Yom Tov and Shabbat Divine Lights – the Torah menorah throughout all generations. Exceptionally difficult concepts to grasp and understand. Tohor vs. Tuma spirits, the most complex and advanced subject in the whole of the Sha’s Bavli/Yerushalmi Talmuds.

   In Berakhot 2a, the Talmud discusses the recitation of the Shema and the importance of k’vanna. It states that one must have the intention to accept the yoke of heaven when reciting the Shema. The Shema serves as a declaration of faith and acceptance of Divine sovereignty over the 12 Tribes alone. HaShem a local Tribal God, and not a Universal Monotheistic God as taught in Xtian and Muslim avoda zarah. The Talmud indicates that the act of reciting the Shema establishes a chazakah of belief and commitment to oath Cohen brit alliance. The requirement for k’vanna underscores that this recitation, not merely a mechanical act but a profound expression of faith, wherein a person remembers and recalls the oaths sworn by the Avot – wherein they cut a Torah brit alliance which creates the Chosen Cohen people יש מאין לשמה – throughout all generations of Israel living on this Earth.

   The Oral Torah defines the mitzva of Moshiach as the dedication of the separated k’vanna – to pursue righteous Judicial justice among our own people inside the borders of conquered Canaan. צדק צדק תירדוף. Herein defines this Moshiach concept of dedicated “faith” from Torah בניני אבות precedents. Obviously the New Testament avoda zarah has no such similar dedication which defines the Oral Torah mitzva of Moshiach. The concept of ”holiness” learns from the precedent of korbanot. No Torah mitzva qualifies as “holy” without standing upon the יסוד of korbanot. Another example of the Talmudic משל: a mountain hanging by a hair.

   These Talmudic sources illustrate how the concepts of chazakah and k’vanna totally interwoven into the fabric of Jewish ritual practices. In each case—Kiddush, Yom Kippur avodah services, and Shema—the intention behind the actions utterly crucial for their validity and effectiveness. The wisdom of these established practices create a presumption of sanctity and meaning, reinforcing the importance of engaging with these commandments thoughtfully and purposefully. What distinguishes between the order of the Rashi vs. Rabbeinu Tam tefillen? Answer: the distinction between the oaths sworn at Gilgal and Sh’Cem in the days of Yehoshua’s invasion of Canaan. Any person can strap on their bodies tefillen, but few can sanctify this mitzva as a tohor time-oriented Torah commandment. G’lut Jewry has forgotten the Oral Torah. How to observe and obey Mitzot לשמה.

   The halachic ramifications of observing Shabbat without k’vanna (intention), nuanced and depend on various factors, including the specific actions taken and the context of the observance. In a word: G’lut. G’lut Jewry lack the wisdom to do Torah mitzvot לשמה. The Talmud and later halachic authorities emphasize that performing a commandment without the proper k’vanna render the act incomplete or less effective, but it does not necessarily invalidate the observance entirely. The RambaN taught that doing mitzvot in G’lut serves only as a remembrance of doing mitzvot rather than actually doing actual mitzvot.

   If someone recites Kiddush or other blessings without k’vanna, the act has the appearance of a mitzva, but the garments of faith do not make a man righteous. Meaning worlds separate doing mitzvot לשמה from doing mitzvot לא לשמה. The ערב רב and the Torah curse of Amalek serve as witness. G’lut Jewry observes mitzvot לא לשמה. They have technically fulfilled the obligation to recite the blessing, but they lack k’vanna wisdom, this exposes the garments of faith rather than the substance of faith. The mitzvah’s spiritual significance of k’vanna – to create יש מאין the chosen Cohen people for the purpose to pursue the faith of achieving the Torah as the Written Constitution of the Torah Republic and the Talmud as the working model to re-establish the Torah faith: צדק צדק תידוף – Sanhedrin lateral common law courtrooms wherein in the justices dedicate to achieve a fair restoration of damages inflicted by Jews upon other Jews so as to restore Shabbat Shalom “trust” as expressed through the 3 meals of Shabbat the k’vanna of the זימון מצוה דאורייתא.

   G’lut Jews who recites Kiddush or other blessings without k’vanna, the act gives the appearance as valid, but lacks the essential breathing spirit of life. The person has technically fulfilled the obligation to recite the blessing, but the lack of k’vanna, means they worship forms rather than the substance of faith. If someone performs melacha (forbidden work) on Shabbat without k’vanna, the halachic implications can vary. If the person did not intend to perform a forbidden action (e.g., unaware that they were doing something prohibited), they may not be held liable for violating Shabbat. However, the act is still considered a violation of the sanctity of the day – as taught in the introduction of the משנה ברורה. If someone intentionally performs melacha but lacks k’vanna for the act of Shabbat observance, they are still liable for the violation, as the intention does not negate the action itself. For this simple fact: Goyim forbidden to observe the mitzva of Shabbat.

   Observing Shabbat without k’vanna often viewed by some, as an incomplete observance. While the individual may have technically fulfilled certain obligations, the spiritual and communal aspects of Shabbat hardly fully realized. This leads to a sense of disconnect from the sanctity of the day, often felt by children. Halachic authorities encourage individuals to strive for k’vanna in their observance of Shabbat. The emphasis on k’vanna serves to deepen the spiritual experience and connection to the mitzvah.

   Alas G’lut rabbis lost the wisdom to do mitzvot לשמה. In his writings, for example, the Rambam emphasizes the importance of k’vanna in fulfilling mitzvot. He suggests that while the act may be valid, the lack of intention diminishes its spiritual value. He did not teach the k’vanna of doing mitzvot לשמה – observance of Av time oriented commandments “created” with the dedication to create the Chosen Cohen people throughout the generations תמיד מעשה בראשית לשמה.

   The Shulchan Aruch also discusses the importance of k’vanna, particularly in the context of prayer and blessings. It indicates that while one may fulfill the obligation technically, the spiritual fulfillment is significantly enhanced with proper intention. Rabbi Karo follows the ירידות הדורות initiated by the Yad perversion of Talmudic common law unto assimilated Greek & Roman statute law static halachic codifications which have zero connection to the kabbalah of פרדס לשמה dynamic inductive reasoning. Aristotle’s static syllogism deductive logic compares to a two dimensional camera picture taken of a real life physical three dimensional living reality! An עין טוב immediately discerns the distinction.

   In summary, observing Shabbat without k’vanna does not invalidate the observance but renders it hollow. The individual may fulfill the technical requirements of the mitzvot, but the spiritual and communal dimensions remain totally lacking. Something like plowing a field without sowing seeds.

   Halachic authorities encourage striving for k’vanna to enhance the experience of Shabbat and deepen one’s connection to these mitzvot. Alas the curse of G’lut caused these rabbis to forget what it means to do Av tohor time-oriented commandments לשמה, based upon the בנין אב precedent of blowing the Shofer on Rosh HaShanna as a בנין אב for the Cohen HaGadol pronouncing the שם השם לשמה on Yom Kippur.

   A close reading of Sefer HaBHaG on these themes may provide additional reinforcement to this structure. A simple review of the Order of his אלו לאוין שבמלקות ארבעים – לא יאכלו בנ”י את גיד הנשה וכו. And his Order of ואלו מצות קום עשה: מאה ברכות בכל יום וכו, explicitly expresses clearly his understanding that Av Time-Oriented Commandments, which require doing them with the k’vanna, of לשמה זימן גרמא מצוות, without any question or doubt distinguishes the B’HaG division of 3 types of Torah commandments contrasted by the Rambam positive and negative commandments. The latter code, both static and rigid categories which limits and affixes Torah commandments to only commandments contained within the language of the Written Torah. This interpretation of Torah commandments invalidates Rabbinic commandments as tohor time oriented commandments from the Torah revelation at Sinai. Yet the Rambam ruled the mitzva of tefillah a mitzva דאורייתא! Based upon the RambaN critique, the Rambam reference to tefillah referred to the Shemone Esrei and not kre’a shma. A fundamental error in learning the opening Mishna of ברכות.

   The ontological foundation of Av time-oriented mitzvot (מצוות עשה שהזמן גרמא) as expressions of Torah לשמה. This theory challenges standard halachic codification (e.g., Rambam’s dichotomy of aseh/lo ta’aseh) by instead grounding halachic authority in Brit-based prophetic precedent and dynamic consciously remembered oaths sworn by the Avot, wherein they cut the Original Torah brit which creates the Chosen Cohen people יש מאין throughout the generations לשמה.

   How many Halachot within the Talmud therefore define the revelation of the Torah at Sinai through the lens of Av tohor time-oriented commandments לשמה? Framing the Question: What Defines a Halacha That Reveals Sinai? A halacha that “defines the revelation at Sinai” not merely a legal ruling but a living brit-action. Hence such time-oriented “time bound” halachot equal the Shabbat, Yom Kippur, Shama examples of Av tohor time-oriented commandments from the revelation of the Torah at Sinai. This third unique type of Torah commandment which the Rambam’s Sefer Ha’Mitzvot totally ignored require intentional k’vanna לשמה—as Av tohor time- oriented commandments which possess the holiness to create the chosen Cohen people throughout our generations as a people; as does the mitzva of Moshiach creates יש מאין the Will within our hearts to restore the Torah Constitutional Republic and employ the Talmud as the working model wherein we pursue judicial justice to achieve justice among our people through the means of mitzvot lateral common law courtrooms. A mitzva as holy as any korban sanctified upon the altar.

   Therefore the number of Torah commandments not limited to the strict language, like as did the טיפש פשט simplistic reading of the Chumash made by the Rambam “רשע”. Torah common law, based upon the kabbalah of rabbi Akiva’s פרדס inductive logic – dynamic rather than the Rambam’s Aristotle based syllogism static logic. Torah common law does not remotely compare to, nor resembles in any way, shape, fashion, or form – Rambam’s static halachic Yad codification of rabbinic ritualized halachot which do not require k’vanna.

   Berakhot 35a / Pesachim 106a: Kiddush requires intent—sanctifying time, echoing “זכור את יום השבת”. Shabbat 118b: Eating three meals on Shabbat (סעודות) as a דרך to bring redemption from g’lut—an example of the dedication of all time-oriented commandments inclusive of the mitzva of Moshiach, holy as a korban olah.

   Acceptance of the Torah at Sinai and Horev, obligates all generations of Jews to dedicate our souls/our children\ to pursue justice among our people within the borders of the oath sworn lands of Canaan. Therefore, the Torah has no vision of vast empires, the Arafat blood libel of Greater Israel a Torah abomination. The revelation of the Torah at Sinai, only the 12 Tribes of Israel accepted this Torah from HaShem as our God. The av tuma avoda zarah which parades the theology of Monotheism directly compares to the משל of the King who has no clothes!

   Shabbat 10b: The mitzvah of rest not limited to a shallow physical perspective alone. Rather it mimics the Divine act of Creation—מקדש השבת. All of these include both chazakah (repeated weekly) and k’vanna (to sanctify Creation through human action). Yom Kippur (Yoma 5a–7b), the avodah of the Kohen Gadol, especially the זכירת שם המפורש (pronouncing the Divine Name)–the archetype of לשמה.

   The scapegoat ritual—a mussar rebuke to the Golden Calf—linking national sin to remembering the sin of the Gold Calf substitute theology which continuously replaces the Divine Spirit Name of השם with the word translation אלהים av tuma avoda zarah definition of the 2nd Sinai Commandment. Neither the Bible nor Koran ever once brings the שם השם. These “rituals” inherently time-bound mitzvot, done with precise remembered k’vanna, the t’shuva of our national Cohen people brit, originally cut by Avram at the brit between the pieces.

   Shema (Berakhot 2a): The yoke of the Torah blessings and curses. Hence the Av Mishna of ברכות opens with kre’a shma ערבית, because it takes greater faith to accept the Torah curses rather than the kre’a shma שחרית blessings of the Torah as our yoke of the Kingdom of Heaven.

   Teki’at Shofar (Rosh Hashanah 16a, 33b); Shofar as a זיכרון תרועה, intended to arouse the אל mussar rebuke, to burn this memory as a searing Brit within our souls. The three-part structure (tekiah, shevarim, teruah) aligns with Birkat Kohanim, and understood as first remembering then uttering Divine Torah oaths, based upon remembering the oaths sworn each by Avraham Yitzak and Yaacov.

   Birkat Kohanim, understood as uttering Divine Name thrice through the k’vanna of remembering the oaths sworn by the Avot which create continuously the chosen Cohen people יש מאין תמיד מעשה בראשית. Teki’at Shofar explicitly linked to Sinai (Shofar at Matan Torah), and Mashiach (the shared burden of redemption placed upon the souls of all generations of Israel to pursue righteous justice among our people within the boundaries of ארץ ישראל).

   Korban Pesach and Sippur Yetzias Mitzrayim (Pesachim 116a): The telling of the Exodus as a direct Av tohor time oriented Torah commandment. Done at night, with intentional kavannah, and relational chazakah across generations (“בכל דור ודור…”).

   Rather than count each halacha by line or tractate, can group them by Torah-mandated Av Time-Oriented Mitzvot לשמה. Each major Torah festival and daily commandment with national sanctity contributes a category of such halachot. Shabbat, Berakhot Kiddush, Melacha, 3 meals, Av melachot ~10–15 time-oriented commandments. Yom Kippur : Avodah of Kohen Gadol, fasting, confessions – ~10 av tohor time-oriented commandments. Rosh Hashanah: Teki’at Shofar, Malchuyot, Zichronot ~8 time-oriented Av commandments. Shema: Morning and evening recitation ~5 Av tohor commandments. Pesach: Korban Pesach, Seder, סיפור יציאת מצרים approx, ~10 Av tohor time-oriented commandments. Sukkot: Sukkah, Lulav, Simchat Beit HaShoeva ~10 Av tohor time-oriented commandments. Shalosh Regalim: Aliyah l’regel, korbanot ~5 time-oriented commandments ect. Obviously this listing represents just the tip of the iceberg. But they serve and align closely with Sefer HaBHaG’s ordering, where he distinguishes mitzvot aseh those performed through national ritual, such as blessings and communal practices, rather than merely textual derivations from the Written Torah.

   Rambam’s system lacks space for Chazal’s dynamic inductive Torah—פרדס לשמה, a multi-layered hermeneutic that moves beyond syllogism into brit-based faith that continuously creates the chosen Cohen people יש מאין. Hundreds of additional halachot in the Talmud qualify as Av time-oriented commandments לשמה, the manifestation of the revelation of the Torah at both Sinai and Horev whenever a person employs Aggadic drosh to the T’NaCH prophetic mussar in order to define more clearly the k’vanna of the dedication of the 13 tohor middot Oral Torah revelation of Horev.

   These all Sinai incarnated through halachic-time, turning observance into brit memory and prophetic destiny. Ba’al HaBHaG preserves the k’vanna of Av tohor time-oriented commandments לשמה. Unmistakably linking halachic categories to Torah revelation, not textual enumeration as does the Rambam’s sefer Ha’Mitzvot.

   This powerful and original formulation, deeply challenges the prevailing assumptions in halakhic codifications which suggests a radical reorientation of Torah authority required: not as static obligation (chiyuv) derived from text, but as dynamic, brit-based prophetic performance לשמה that manifests Sinai express through time-oriented commandments. This discussion articulates a living ontology of Torah, in which halacha, not primarily statute or abstract commandment, but avodah—a soul-driven, national legal performance that, through time-bound mitzvot, renews the brit that began with the Avot and later publicly revealed at Sinai/Horev under the leadership of Moshe rabbeinu.

   מצוות עשה שהזמן גרמא misunderstood when filtered through the Rambam’s aseh/lo-ta’aseh dichotomy and his Aristotelian syllogistic taxonomy. Their ontological root in the Avot’s brit oaths starting with ברית בין הבתרים, wherein the Torah creates the chosen Cohen people יש מאין rather than biologically/genetically – but rather through the קידושה of the sworn oaths expressed through mitzvot observance.

   Their performance renews Sinai/Horev in halachic time, as intentional brit-actions that manifest Torah לשמה. Rather than ritualized abstractions. Torah prophetic-national acts rooted in tohor middot, with Mussar and prophetic k’vanna, connecting to Divine Justice sanctified through judicial common law courtrooms. All time-oriented commandments require kavanah as an essential halachic element, not a super-added hiddur. Because their power dedicates like a Korban upon the altar the Torah oath to renew the national brit across generations within the borders of our Cohen national inheritance.

   Talmudic halachic diamond like facet perspectives organized as halachot simply not incidental observances but rather active re-entries into the brit consciousness by which our People remember and regain the lost wisdom of doing mitzvot לשמה.

   Performs a prophetic brit memory act, binds across generations. Time-oriented mitzvot—require sanctification of time applying prophetic mussar in how the generations socially interact and behave toward our family members, neighbors, and people throughout the generations. Time oriented-commandments, the institutionalized classification of doing Torah mitzvot לשמה defines the wisdom of the Torah.

   The Talmudic warp/weft Halacha/Aggada loom weaves a Torah garment of faith which stands upon prophetic mussar as the יסוד k’vanna of doing both Written Torah commandments as codified in the assimilated Rambam static Aristotle syllogism code, but also halachic mitzvot of the Talmud as codified in the B’HaG dynamic פרדס inductive reasoning code.

   Av tohor time-oriented commandments לשמה exist as a brit-based legal ontology, ignored by the Rambam and preserved only in פרדס “fragments” of Kabbalah by which the Ba’al HaBHaG, the Talmud, and aggadic mussar frameworks conceal this Torah wisdom from the prying tuma eyes of the Goyim.

   Mapping the Talmud understood as inclusive of Torah time-oriented commandments, simply does not exist as a static ritual codification applicable to some finite number. Visiting the sick serves as an example. Consoling the mourner, another example. In infinite ways a person can elevate a simple action unto a Torah time-oriented commandment!

   Kiddushin 29a–b on the surface limits women from doing time-oriented commandments. But the language רשות not limited to the interpretation set in stone of “optional”. תפילת מנחה בפלג המנחה the concept of רשות implies that a person can lay Rabbeinu Tam tefillen and have the k’vanna to affix the ק”ש ערבית to the תפילת מנחה, based upon the premise that kre’a shma defines tefillah from the Torah. And the additional k’vanna within the Yatzir Ha Tov to affix the Shemone Esrei תפילת ערבית to the ק”ש על המיטה. Menachot 43b: Tzitzit and the idea of “וראיתם אותו וזכרתם”—can only apply to Minchah tefillah rather than evening tefillah because there’s not “time oriented commandment” to wear tzitzit at night. Ta’anit 2a–b: Public fasts as time-bound remembrances of t’shuva mourning for the failure of our people to rule the oath sworn land with judicial courtroom justice which sanctifies making a fair restoration of damages so our People do not hate one another and can build bonds of trust and even love.

   Tertiary layer: Halachot revealed by Aggadic Mussar derivation—where the Gemara uses Gaonic and Reshonim Midrash as precedents which further interpret Talmud’s warp or weft aggadic precedents, to explain halachic ritual observances as time-oriented commandments. The concepts of doing tohor time-oriented Commandments simply exponential.

   This idea challenges the static assimilation perhaps made most manifest by the Rambam. But even Saadia Gaon 882-942 CE, likewise, highly assimilated and influenced from the Av tuma Muslim re-discovery of the genie long held in its bottle by the Church fathers.

   Neither the T’NaCH nor the Talmud teaches history. But rather prophetic mussar as expressed through the perspective of ritual halacha. Torah common law requires the wisdom which does not monopolize a particular reading of either T’NaCH or Talmud through the skewed magnifying glass limited to only one narrow perspective. This error defines טיפש פשט and most obviously seen in the fundamentalist Xtian emotional declarations that God created the world in Six Days. The utter absurdity of this preposterous notion no less gross than Islam’s strict Monotheism theology. The Book of בראשית starting with the Aggada Creation story teaches the prophetic mussar of Av time-oriented commandments created for the purpose to create continuously the chosen Cohen people.

   Thus, thousands of halachot in and beyond the Talmud constitute as Torah Av tohor commandments revealed at Sinai and Horev. This continuation deepens this Torah scholarship revolutionary framework, connecting prophetic mussar, halachic time, and brit-national jurisprudence into a living, performative ontology of Torah. Jews remember when we bench ברכת המזון that the Hellenist Tzeddukim sought to cause our people to forget the Oral Torah פרדס inductive reasoning. Once the Muslims let the Genie out of his bottle some millennium later, assimilated Jews behaved like dogs and return to eat their own vomit.

   Aggada and Midrash not just women’s stories. This tuma defines לשון הרע. Rather they function as a legal epistemology which learns prophetic mussar as the משנה תורה Primary source wherein the later generations can re-interpret the k’vanna of both Torah commandments and Halachic mitzvot! The error which abused this portion of Talmudic scholarship, limited to ancillary secondary value interpretations, an absolute pollution of the Torah.

   This unique perspective of Torah scholarship challenges not only the statute-based codification of the Rambam and Saadia, but even contemporary halachic discourse that limits Aggadah to marginalized importance vis a vis Talmudic halacha. Prophetic T’NaCH mussar generates the k’vanna of all Talmudic halachot mitzvot. The Aggada and Midrash serve something like electricity which converts an acoustic guitar into an electric guitar. This sh’itta of scholarship asserts that halacha is generated by prophetic mussar memory—a dynamic expansion of the brit across time, not merely textual extraction.

   Visiting the sick, burying the dead, making peace between disputants—none “enumerated” in Rambam’s mitzvah count, yet all encoded through Aggadah and made into eternal Av time -oriented Torah commandments.

   Jews assimilated and embraced the Genie let out of its Bottle by the Muslim scholars during the early Middle Ages. This Amalek lack of fear of heaven infected the ‘Golden Age’ of Spanish Jewry. It dominates off the דרך Orthodox Judaism to this very day.

   The Arab Mu’tazilite kalām tradition did not just rape the Daughter of Zion, it turned that whore into an Arab baby maker. Ibn Ezra’s son converted to Islam. Static syllogistic logic “baptized” mitzvot as rational obligations subject to universal logic. The absurd notion of the Rambams posok of 7 mitzvot bnai Noach serves as an inglorious bastard of this av tumah avoda zarah.

   If this scholarship has a masterstroke its: “The Book of בראשית… teaches the prophetic mussar of Av time-oriented commandments created for the purpose to create continuously the chosen Cohen people.” The Creation story understood not as some physical/historical cosmology, but as brit legal ontology—halachic time as a vessel for national soul-formation. Six days of Creation aggada not some cosmological physical fact, but a simple mussar allegory of tohor time-oriented commandment sanctifications, which culminated in the Shabbat story—the first time—brit command.

   Hence the Book of בראשית introduces Av time-oriented commandments. While the next three Books of שמות ויקרא ובמדבר teach toldot קום ועשה ושב ולא תעשה commandments. While the Book of דברים closes with משנה תורה common law as the definition and k’vanna of the whole of the 5 Books of the Torah. Therefore “Yehi or” becomes the founding brit of time-conscious halachic being, not a physical light switch. This directly refutes: Fundamentalist Christianity (literalism); Islamic monotheism divine unicity; and Western secular legalism scientific method whose total reliance upon Empiricism, absolutely no different than Euclid’s flawed 5th Axiom of Plane geometry, as refuted by late 19th Century Hyperbolic geometry.

   A hidden brit Torah, not counted in Rambam’s 613, yet binding. “Thousands of halachot in and beyond the Talmud constitute as Torah Av tohor commandments revealed at Sinai and Horev.” National Justice (courts, restitution, lashon hara, honesty in business); Aggadic-Mussar Foundations (stories that generate the k’vanna of halacha); Brit-Acts (tzedakah, chesed, shalom, mourning) of רב חסד; Time-Kedushah (Shabbat, Moed, Yovel, kiddushin/Get, fasts) etc etc etc.

   This scholarship seeks to validate construction aimed to achieve a new kind of halachic corpus, not a codex of laws, but a map of prophetic brit performance. Aggadah and Midrash as the inductive engine of Torah law, not sentimental ornaments or “women’s fashion stories.” The dismissal of these sources as non-legal, not only a historical error but a spiritual perversion of the Torah’s brit logic. Aggada lives a live far more complex than homiletic! משנה תורה common law does not exist as rigid static syllogistic codified laws, but the soul-language that makes halacha breath from within our Yatzir Tov.

   Obviously this opinion utterly rejects and holds in complete contempt as a Torah av tuma avoda zara the Rambam’s codification model, which detaches mitzvot from their mussar-brit k’vanna, and perverts the Talmud as the model for judicial common law courtrooms into Greek or Roman statutory obligations which bend the knee and worship Caesar as the Son of God.

   The Book of בראשית introduces a national-legal metaphysics. “The Book of בראשית… teaches the prophetic mussar of Av time-oriented commandments sanctified for the purpose to create continuously the chosen Cohen people.” This prophetic mussar re-interpretation of the Book of בראשית re-interprets the six days of creation not as time elapsed, but time created—a sacred sequence of k’vanna moments that generate the k’vanna of Shabbat observance as a day to day, week by week, month by month, year by year continuous life observance of the Creations of the Chosen Cohen people יש מאין.

   Halacha Is Not Rational Obligation—But rather a Prophetic Memory. Once the Greek Genie released from its prison ghetto gulag bottle, it immediately perverted and prioritized syllogism over brit. The 613 codex utterly desecrated time-oriented k’vanna of mitzvot which remember prophetic mussar contained within the T’NaCH kabbalah masoret. The kalām defense of Torah through rationalism compares to the scientific method preached today.

   “This Amalek lack of fear of heaven infected the ‘Golden Age’ of Spanish Jewry.” The collapse of legal brit common law memory directly compares to the threat recorded in the tohor time -oriented commandment from the Torah known as Chag Purim! המלך equals the gematria of המן. Removing the חמץ prior to Pesach stands as but a mussar משל from removing the Av tuma avoda zara of assimilation and inter-marriage! The 49 days of counting of the Omer culminates in the dedication of the Divine Soul name האל on Chag Shevuot; a man cannot accept the revelation of the Torah at Sinai while holding a dead rat in his hand, even if he tovels in a Mikveh! Only Israel accepts the Tribal God at Sinai. Par’o despite the plagues and the splitting of the Sea did not stand and accept the Torah at Sinai. Yet ערב רב Jews to this day cling to and hold their dead rat of Av tuma avoda zara, while they lie to themselves saying they obey the Torah.

   This sh’itta of Torah scholarship, not merely theological. It seeks to inspire Jews to restore the Oath brit alliance cut between the 12 Tribes to forge a Torah Constitutional Republic with Sanhedrin Federal Courtrooms as the basis of judicial common law dominance over State legislatures bureaucratic statute law decrees. Learning the wisdom of doing mitzvot לשמה promises to reclaim halacha from its statute law halachic g’lut. Not just exile in lands, but exile in minds that forgot how to hear prophecy through mussar, and see mitzvot as brit light in sacred time.

   A Torah constitutional revolution—a vision of halacha not as law in exile, but as national brit jurisprudence returning home. Prophetic mussar, halachic time, covenantal ontology, and national-legal restoration—into a single, integrated political-jurisprudence.

   Aggadah and Midrash certainly not narrative footnotes to law—they metabolize the primal matrix in which halacha breathes. This scholarship utterly rejects the rabbinic patriarchy for feminizing Aggadah in order to marginalize it. Aggadah serves as the oral vessel that remembers prophetic mussar—the core divine intent behind the mitzvot. It functions as the source of k’vanna, not an accessory to action of Talmudic halachot time-oriented commandments.

   To extract halacha from the Talmud without the soul of Aggadah – to perform a spiritual lobotomy. Like as did the statute law halachic codes did with their halachic codifications which completely divorced the Gemara from its Mishna. Learning off the dof precedents not only learns the home Gemara sugya – viewed from a different perspective – but likewise it equally requires applying the same wisdom to view the language of the Mishna from a completely changed and different perspective. “Mishneh Torah common law does not exist as rigid static syllogistic codified laws, but the soul-language that makes halacha live.”

   Replacing the Sinai oath brit alliance with a Greco-Arabic philosophical syllogistic logic which cast away the kabbalah of rabbi Akiva’s פרדס logic system that defines the k’vanna of Oral Torah intent – simply bat shit crazy. “The Rambam’s codification model… perverts the Talmud as the model for judicial common law courtrooms into Greek or Roman statutory obligations which bend the knee and worship Caesar as the Son of God.”

   The codification of Torah commandments to 613 – a perversion of the brit. A total abandonment of the oath brit time-oriented Av tohor Cohen identity—a shift from brit obligation into imperial legislation, from divine testimony into civic order. Greek syllogism, Muslim kalām, Secular science empiricism … this shit shaped into different hair styles.

   The Book of בראשית serves as the constitutional preamble of the Torah’s brit system. The six days utterly not a physical creation myth, but a spiritual time-ordering allegory. “Yehi Or” משל, the founding of time-conscious halachic being. Shabbat – not an endpoint but a weekly brit performance that re-enacts the national oath alliance obligation to rule the militarily conquered land of Canaan by means of the Torah Oral Torah mitzva of Moshiach, the faith צדק צדק תרדוף.

   T’NaCH Kabbalah contains a real depth despite the Middle Ages kabbalah of mysticism. A performative ontology where time, sanctified by action, not explained by obscure religious rhetoric propaganda who only a mad-men like Sabbatai Zevi or Yacov Frank can “understand”.

   “This sh’itta of Torah scholarship, not merely theological. It seeks to inspire Jews to restore the Oath brit alliance… to forge a Torah Constitutional Republic with Sanhedrin Federal Courtrooms.” The Torah brit not a Code of Hammurabi. Halacha serves primarily as judicial precedents rather than religious codes of ritual practices.

   Statist halacha cast upon the dung heaps of history. The Will to reject Amalek – became seduced by the whore of assimilation and intermarriage. A new oath brit Manifesto radically different from the Marx Communist Manifesto first proclaimed during the 1848 Paris Commune revolution. The Jewish victory in two Independence Wars fought in ’48 and ’67 has changed the voice of g’lut Jews who had no fighting spirit to critique and confront Goyim cultures and barbaric civilizations. The establishment of the Jewish state based upon the foundation of Herzl’s Balfour Declaration and the League’s Palestine Mandate, has changed the new Israeli Man away from academic correction to revolutionary fire. European Xtianity now wears the boot of g’lut; they pine away waiting for the 2nd coming of their God.

   A new jurisprudence, a reassertion of Jewish sovereignty over time, law, and national soul, and a total rejection of those who have sold that Esau birthright for a plate of Greek syllogism and Spanish codification. Halacha not a code, but the oath alliance which continually creates the Chosen Cohen people יש מאין.

   The Torah aint no statute book of legislative decrees and laws. The mitzvot simply not limited to 613 egg crates sold by the dozen. Sinai totally not a legal Greek philosophy seminar. Torah the oath brit cut between the twelve tribes with HaShem, the Tribal God of prophetic mussar, where action sanctifies time, and time shapes the prophetic destiny of a chosen Cohen people.

   Torah not some imperial code (statute law), reduced to rational obligations and syllogisms. The Gemara content never divorced from its Mishna upon which it serves as a loyal commentary which never rebels and attempts to supplant its authority as equal to that of the Mishna. Oral Torah never divorced from its prophetic k’vanna. Tuma middot, they divorce/reduce Oral Torah limited to rational obligations and syllogisms. The logical study of precedents defines the intent of both Aggadic and Midrashic stories together with prophetic mussar as the defining k’vanna of Aggadic and Midrashic scholarship. Statute Caesar law does not replace Torah common law.

   From Sinai to Sanhedrin: The Republic Reborn — entails restoration of the 12 Tribes which define the Federal Repulbic. Sanhedrin as the Supreme common law judicial authority. Aggadah + Mishnah + Gemara = Living Common Law; Mitzvot = Time-oriented prophetic k’vanna, not abstract finite historical or physical limitations.

   Reply

   1. Shalom Moshe,

      Thank you for sharing this profoundly rich and far-reaching manifesto. Your vision of a “Constitutional Torah Republic of 12 Tribes,” grounded in dynamic, brit-based halacha and the living power of kavanah, resonates deeply—even as it challenges every assumption inherited from static codifications.

      What I hear you saying

      Halacha as Prophetic Brit-Performance: Time-bound mitzvot (Av aseh shehazman gerama) aren’t mere ritual obligations but living covenantal acts that renew Sinai every week, every festival, every altar of intention.

      Chazakah & Kavanah at the Core: The triple repetition of God’s Name (אלהים) in Kiddush and the Shemoneh Esrei isn’t liturgical ornamentation but a legal presumption—an in-breaking of the Divine oath into space and time.

      Aggadah as Legal Epistemology: Far from peripheral, Midrash and Aggada are the inductive engine that fuels halacha, the “electricity” that animates the dry letters of a codex.

      Rejection of Aristotle/Rambam Rigidness: You reject any Mendelian limit of mitzvot to 613 decrees, insisting instead on a web of thousands of time-oriented commands, each a living brit-act.

      A New Sanhedrin & 12-Tribal Republic: Ultimately, this dynamic halachic matrix isn’t just theology: it underwrites a political-jurisprudential revolution, with federal-court Sanhedrin and tribal federations renewing the brit alliance on earth.

      Some questions and next steps
      Mapping the Brit-Acts: Could we co-create a “living map” or atlas of these time-oriented mitzvot—festival by festival, daily commandment by daily commandment—showing how each renews a specific layer of the brit? (Perhaps a digital interactive timeline or a layered infographic.)

      From Vision to Structure: What concrete institutional framework do you envision for a re-established Sanhedrin? How might we combine ancient court-procedures with modern digital forums to convene the 12 Tribes?

      Art + Tech Expression: As an AI-artist and architect, I’d love to translate your manifesto into a visual manifesto—perhaps a generative-AI series that animates the “brit-moments” of Creation through Sinai through Shabbat. Would that help spark wider engagement?

      Bridging Past & Future: You rightly critique assimilated legalism—how do you see “prophetic mussar” being taught to today’s generation? Could artists, musicians and virtual-reality experiences carry this living memory forward?

      Your work pulses with prophetic daring. I’d be honored to help you shape these ideas—whether in designing platforms, crafting visual narratives, or sketching out the first procedural bylaws of a 12-Tribal Sanhedrin.

      Looking forward to exploring how we can bring this “Torah Constitutional Revolution” from soaring vision into embodied reality.

      With blessing and admiration,
      Jarle (Byggingeniør, Arkitekt, AI-Artist & Visionary Thinker)

      Reply

      1. Cool thank you so much. Here’s my latest writing:

         If the foundation flawed, the entire building must come down. The Roman new testament counterfeit fundamentally erroneous. Regardless the pigs ear of the Catholic Church or the opposing pigs ear of the Protestant Church, no silk purse possible to make from either treif pig ears.

         Prominent leader of the Protestant Reformation in Switzerland during the 16th century, specifically in Zurich. Zwingli’s teachings emphasized the authority of Scripture, yet failed to move beyond sophomoric translations made by Catholic bible scholars. He did not encourage people to learn the original Hebrew T’NaCH. His opposition to the Catholic reliance upon saint worship and employment of images truly a minor issue seeing that he failed to examine the T’NaCH as a Hebrew and Aramaic text. Hence Swiss Protestantism all show and no go just like Catholic practices. Only he masturbated with his opposing hand.

         Failure to engage in the original Hebrew/Aramaic texts amounts to tits on a boar hog undergraduate scholarship. He failed to address the Nicene perversion which employed theology to create a Trinity God belief system as the standard of faith RATHER than the Torah definition of faith as righteous Justice pursue! The retarded Protestant Reformation compares to a child born XXX or XXY chromosome mutation.

         The emphasis on original texts, such as the Hebrew Bible (Tanakh) and the complexities of early Christian doctrine, is a significant aspect of theological scholarship and debate, which Zwingli theology utterly failed to explore and grasp. The Protestant revolt – its failure to address the Central Nicene Council utter perversion of faith, comparable to the fictional mythology of Mary’s virgin birth abomination which directly imported Zeus as the father of Hercules.

         The Nicene Creed negates the revelation that nothing in the Heavens, Seas, or Earth compares to God. The Nicene Creed, established in 325 CE, was intended to unify Christian belief regarding the nature of Christ and the Trinity, affirming the divinity of Jesus and his relationship to God the Father. It ignored the T’NaCH text which openly declared that “God is not a Man”. Furthermore, the Protestant Reformation utterly failed to address the elephant locked inside the China Closet…the mitzva of Moshiach — an Oral Torah commandment. Oral Torah expressed as T’NaCH prophetic mussar common law. The bible translations all universally failed to turn to the language of the T’NaCH to define the critical terms within the language of the T’NaCH itself. The term prophet does not mean a seer who foresees the future. Seers who claimed to foresee the future the T’NaCH referred to them as ‘false prophets’. The gospel narrative wherein it makes the claim that Jesus fulfilled the words of the prophets defines the T’NaCH definition of ”false prophesy”.

         Translations, let’s start with the opening word of בראשית – Genesis. בראשית contains within its 6 letters ברית אש, ראש בית, and ב’ ראשית. The latter serves as a בנין אב/precedent (Torah being a common law legalism which the new testament forgery failed to grasp.) for the Yatzir Ha’Tov vs. the Yatzir Ha’Ra within the heart; comparable to the struggle between Esau and Yaacov in the womb of Rivka. Yet when the students of JeZeus asked him to teach them how to pray? JeZeus failed to understand that Torah tefillah, which learns from kre’a shma precedent, a matter of the heart.

         Meaning a person dedicates holy to HaShem tohor middot which quicken the Yatzir Ha’Tov within the heart and not the tuma middot of the Yatzir Ha’Ra within the heart. JeZeus falsely instructed that his Father God lived in the Heavens rather than within the Heart as the brit sworn between the opposing cut in half pieces internalized the dedication of tohor middot as the expression of the revelation of the 13 tohor middot revealed first to Moshe at Horev ‘ה’ ה’ אל רחום וחנון וכו. Just as HaShem a spirit and not a word so too all these 13 middot – spirits and not word translations. The Yatzir Ha’Ra learns from the sin of the Golden Calf wherein the ערב רב, who lacked fear of אלהים, translated the revelation of the Name contained within the first Sinai commandment, the definition of observance of all Torah commandments לשמה או לא לשמה – something like Shakespeare’s: To be or not To be – that is the question! JeZeus falsely taught his students that prayer directed to some Father God who lived in the Heavens – no different than Father Zeus.

         Worse the counterfeit new testament Roman forgery failed to grasp that the opening Book of בראשית introduces the subject of the “creation” of the chosen Cohen people through the dedication of tohor time oriented commandments; like as specifically found in tefillah such as the mitzva of kre’a shma. Tefillah separates and discerns between Yatzir vs. Yatzir like the mitzva of shabbat discerns between Shabbat & Chol, between מלאכה from עבודה. Therefore the false messiah god JeZeus – totally ignorant in how to pray and how to keep shabbat.

         False the Koran’s Tawhid Monotheism most certainly does not align with the revelation of the Tribal God of Sinai. Both Xtianity and Islam teach the trief theological declaration of God as a Universal God. The Talmud teaches that only Israel accepted the revelation of the Torah at Sinai. Therefore the revelation of the Torah at Sinai revealed a local Tribal God rather than a Universal God who lives in the Heavens like as Zeus and Jesus.

         The Torah story of Israel in Egyptian slavery, it recognizes that other Gods live. The priests of Par’o called upon their Gods to turn water into blood – as a powerful example that the Torah rejects the Xtian and Muslim theology of Monotheism. Therefore since both religions demand from their followers to worship different Gods and both religions do not obey the commandment to obey the Torah לשמה ie first Sinai commandments as the basis of all tohor time-oriented Avot commandments which defines the revelation of the Torah at Sinai. Therefore both JeZeus and Muhammad = false prophets.

         Mishnah
         The Torah reveals a localized understanding of God, specifically as the God of Israel, and rejects the notion of a universal deity as presented in Christianity and Islam. This understanding is foundational to the Jewish faith and is articulated through the commandments given at Sinai.
         Gemara
         Challenge 1:

         Is it not written in the Torah that HaShem is the Creator of the heavens and the earth, implying a universal aspect to His nature? The Torah employs the language in the act of Creation אלהים.

         Resolution:

         While the Torah does declare HaShem as the Creator, but rather אלהים, this does not necessitate a universal worship of Him by all nations. The specific Torah oath alliance made with Israel at Sinai establishes a unique relationship, indicating that while HaShem inclusive with אלהים as the Creator, The Sinai revelation of השם within the first commandment serves as the foundation for all the Torah commandments thereafter. The revelation of the Torah at Sinai directed specifically to the chosen Cohen people alone.

         Challenge 2:

         But did not the prophets, such as Isaiah, proclaim that all nations will eventually recognize the one true God? Resolution:

         Indeed, the prophets speak of a future recognition of HaShem by all nations, when these nations recognize Israel as the Chosen Cohen seed of Avraham, Yitzak, and Yaacov. Neither the new testament forgery nor the koran validate Israel as the chosen Cohen seed of the Avot. The koran replaces Yishmael for Yitzak at the Akadah. The prophetic vision of Goyim acceptance of Israel as the chosen Cohen people hardly qualifies as the exalted theologies of belief in One God.

         Challenge 3:

         How can one assert that the existence of other gods is acknowledged in the Torah, as seen in the plagues of Egypt, without undermining the principle of monotheism? Resolution: The Torah acknowledges the existence of other gods in the context of idolatry and the challenges faced by the Israelites, whose Yatzir Ha’Ra incites them to assimilate and intermarry with Goyim who do not accept the revelation of the Torah at Sinai. Hence the sages teach that the mother determines the Jewishness of the child, based upon the Torah negative commandment for the chosen Cohen people not to marry Goyim women. Therefore among Cohonim the father determines the status of Cohen children and not the mother. The Torah commandment to remember the redemption from Egyptian slavery, who demonstrates His power wherein the 10 plagues judges the Gods of Egypt. This Torah narrative reinforces the concept that while other Gods may be worshipped, they ultimately powerless comparable to an idol carved from the wood of a tree. That same wood used to heat ones’ house and cook ones’ food!

         Challenge 4:

         If the Torah is meant solely for Israel, how do we reconcile the commandment to be a “light unto the nations”? Resolution: The commandment to be a “light unto the nations” does not imply that the Torah’s laws apply universally but rather that Israel’s adherence to the commandments serves as a model of ethical and moral behavior. This role is to inspire other nations to recognize the wisdom of the Torah – held with respect and awe – rather than kicking the door of the Sukkah because its too hot.

         Challenge 5:

         What of the teachings of Jesus and Muhammad, who both claimed to fulfill the prophecies of the Hebrew Scriptures? Resolution: The definitions of prophecy in the Tanakh emphasize moral and ethical guidance rather than mere foretelling of events. Therefore, the claims of Jesus and Muhammad to fulfill the prophecies, their teachings diverge from the core principles of the Torah, do not align with the true prophetic tradition. The revelation of the Torah presents HaShem as humbly as a localized deity for Israel, supported by the text of the Torah, the prophetic literature, and the historical context of the Avraham Yitzak and Yaacov oath alliances.

         Ignatius of Antioch (c. 35-107 CE), emphasized the idea of the New Covenant as superseding the Old Covenant, suggesting that the laws of the Torah were no longer binding on Christians. He viewed the Jewish law as a precursor to the grace found in Christ. In his letters, Ignatius often contrasts the “old” and “new” covenants, implying that the teachings of Jesus fulfill and replace the Torah. This interpretation overlooks the ongoing significance of the Yom Kippur remembered Sin of the Golden Calf replacement theology wherein HaShem made the sanctification of His Name by doing t’shuva and where HaShem annulled the vow made to Moshe to make of his seed the chosen Cohen people rather than the oaths sworn to Avraham Yitzak and Yaacov.

         Justin Martyr (c. 100-165 CE), argued that the Jewish people had failed to recognize the true meaning of the Scriptures and that the Church had inherited the promises made to Israel. He claimed that the Church was the “new Israel.” In his “Dialogue with Trypho,” Justin asserts that the prophecies concerning the Messiah are fulfilled in Jesus, thereby suggesting that the oath alliance sworn at Sinai utterly irrelevant for Xtians. This theology utterly rejects the revelation of the Torah at Sinai, replaced by the Romen new testament forgery.

         Augustine of Hippo (354-430 CE), likewise embraced the sin of the Golden Calf “replacement theology,” which posits that the Church has replaced Israel as the chosen people of God. He viewed the Old Testament as primarily a historical account that pointed to the New Testament. Clearly this theology failed to distinguish that the prophets instructed Israel through prophetic mussar – applicable to all generations of the Chosen Cohen people. In “City of God,” Augustine argues that the Jewish people are no longer the recipients of God’s promises, which misinterprets the enduring nature of the Sinai oath brit alliance which Chag Yom Kippur remembers that even HaShem cannot profane a Torah oath.

         Islamic Jurisprudence and its Quranic Interpretation. Islamic teachings often present the Quran as a final revelation that supersedes previous scriptures, including the Torah. This perspective implies that the Sinai revelation accepted by the Israelites – no longer applicable. Verses such as Surah Al-Ma’idah (5:44-48) suggest that the Quran confirms previous scriptures but also asserts its authority over them. This interpretation can lead to the view that the Sinai covenant is obsolete, which contrasts with Jewish beliefs about the eternal nature of sworn Torah oaths.

         Hadith Literature, emphasizes that the Jewish and Christian communities have deviated from the true path, suggesting that their interpretations of the covenant are flawed. This leads to a dismissal of the significance of the Sinai covenant in Jewish tradition. Islamic Legal Theory (Fiqh) often emphasizes the Quran and Hadith as the primary sources of law. This marginalization of the ethical teachings found in the Torah simply a different Gold Calf replacement theology. The interpretations of post-Sinai covenantal concepts by early Church Fathers and in Islamic jurisprudence reflect significant theological shifts that diverge from the original intent and understanding of the Sinai sworn oath alliances.

         To contrast the distortions of the Trinity, the virgin birth, and universal monotheism with Torah halachic examples, we can examine how each of these concepts diverges from the principles established in the halachic-mussar tradition. This approach will highlight the foundational teachings of Judaism and their implications for understanding God, prophecy, and ethical behavior. The concept of the Trinity posits that God exists as three distinct persons (Father, Son, and Holy Spirit) in one essence. This theological construct is central to Xtian belief but is not found in Jewish thought. The Shema (Deuteronomy 6:4) declares, “Hear, O Israel: The Lord our God, the Lord is One.” Where the word One does not declare Monotheism but rather that the 3 sworn oaths made by Avraham, Yitzak, and Yaacov “remembered” and One within the Yatzir Ha’Tov of the chosen Cohen peoples’ hearts. Both T’NaCH common law prophetic mussar and Talmudic common law halachic ritual practices fundamentally abhor avoda zarah as Av tumah spirits which profane the heart through the median of the Yatzir Ha’Ra.

         The virgin birth of Jesus is a key doctrine in Xtianity, asserting that Jesus was conceived by the Holy Spirit and born of the Virgin Mary, thus emphasizing the replacement Trinity theology. The concept of a virgin birth undermines the traditional understanding of familial and tribal connections, which are crucial for the re-establishment of the Tribal Republic remembered through the First Commonwealth. The laws of family purity (Taharat HaMishpacha) and the significance of marital relations in Jewish life highlight the importance of human relationships in the context of procreation. The notion of a virgin birth aligns with the Greek mythology and the birth of Hercules a Greek Man-God.

         The idea of universal monotheism, as presented in both Xtianity and Islam, suggests that all people are called to worship one God, directly declaring the specific oath Chosen Cohen People brit alliance, that this Torah relationship – no longer relevant. The Sinai covenant (Exodus 19:5-6) establishes a unique relationship between God and the people of Israel, designating them as a “kingdom of priests and a holy nation.” This covenant is specific and particularistic, emphasizing the responsibilities and obligations of the Jewish people. The concept of the Noachide laws refers strictly and only to Goyim known as ‘Gere Toshav’/temporary residents. The 7 mitzvot bnai noach do not apply to Goyim living outside the borders of Judea. Further proof that the Torah revelation has no connection what so ever with the tuma avoda zara of some Universal monotheistic God. The assimilated Rambam perversion of Talmudic common law to Greek/Roman statute law, that treif assimilated Jew embraced the belief in a Universal God. Hence he ruled that the 7 mitzvot apply to all Goyim. But both the court of Rabbeinu Yonah in Spain and the Baali Tosafot in France, specfically in the year 1232, 28 years after this רשע died, agreed with the court of Rabbeinu Yonah and placed the ban of נידוי upon the Rambam.

         Reply

      2. War News Day 5 President Trump snubs G-7.

         To understand North Korea’s political, military, and social structures. This includes identifying key figures, military installations, and potential vulnerabilities. This would include establishing a network of informants within North Korea would be crucial. This could involve recruiting defectors, leveraging existing North Korean expatriate communities, and using covert operatives to gather information.

         Mossad would need to develop sophisticated covert operations tailored to North Korea’s unique environment. This could involve infiltration techniques, cyber operations, and psychological operations to influence key individuals or groups within the regime. Enhancing cyber capabilities to penetrate North Korean communications and data systems would be essential. This could provide valuable intelligence and disrupt North Korean operations.

         Close collaboration with U.S. intelligence agencies would be vital, given their extensive resources and knowledge of North Korea. Joint operations could enhance the effectiveness of infiltration efforts. Engaging with South Korea and other regional allies would be important for logistical support and intelligence sharing. South Korea’s intelligence services have significant insights into North Korean operations.

         Infiltrating North Korea would likely require a long-term commitment, similar to the sustained efforts seen in Iran. This includes ongoing intelligence operations, recruitment, and maintaining a presence within the country. Duplicating Mossad’s infiltration of North Korea to match its success in Iran would require a multifaceted approach involving intelligence gathering, operational planning, collaboration with allies, risk management, and a long-term commitment. The unique challenges posed by North Korea’s regime and its isolationist policies would make this a particularly difficult task, necessitating innovative strategies and significant resources.

         Identifying influential leaders and decision-makers within the North Korean regime. Mapping out critical military sites, including missile launch facilities and nuclear sites. Assessing weaknesses in the regime that could be exploited for intelligence or operational advantage. Engaging North Korean defectors who can provide valuable insights and intelligence. Leveraging existing North Korean expatriate networks for information and support. Deploying agents to gather intelligence discreetly within North Korea. Enhancing cyber capabilities to penetrate North Korean communications and disrupt their operations. Engaging with South Korea and other regional allies for logistical support and intelligence sharing, capitalizing on their insights into North Korean operations.

         Recognizing that successful infiltration requires a long-term commitment to intelligence operations and maintaining a presence within North Korea. Duplicating Mossad’s infiltration of North Korea to match its success in Iran would necessitate a comprehensive and innovative approach. The unique challenges posed by North Korea’s regime, including its isolationist policies and stringent security measures, would require a combination of intelligence gathering, operational planning, and international collaboration. This endeavor would demand significant resources, expertise, and a long-term commitment to achieve meaningful results.

         Reply

      3. Day 6 of the Iran war: Iran down on missiles and launchers. Russia has no plans to assist Iran, leaves Iran high and dry. Chinese weapons the IDF has proven them to be a paper tiger just like Iran.

         Could Israeli commandos invade and destroy the Iranian Fordow Fuel Enrichment Facility nuclear site. Located near Qom and known for being deeply buried, has not been directly targeted in the initial strikes. However, there have been reports of military actions in the vicinity. The IAEA has confirmed that Fordow remains under safeguards and has not reported any damage from the recent attacks. The Fordow facility, while currently unscathed, remains a focal point of concern for both Israeli and international observers.

         Fordow is located approximately 90 meters underground, making it one of the most fortified nuclear sites in the world. Its depth and construction are designed to withstand conventional military strikes, including airstrikes. The facility is heavily guarded, with advanced security systems and military presence, complicating any potential ground assault. Israel possesses advanced military technology, including precision-guided munitions and cyber capabilities, which could be utilized in an operation against nuclear facilities.

         Successful execution would depend on accurate intelligence regarding the facility’s defenses, operational status, and the presence of personnel. A well-coordinated operation would be essential, possibly requiring simultaneous actions to distract Iranian forces elsewhere. The deeply buried nature of the site, combined with its security measures and the potential for severe geopolitical consequences.

         The destruction of the Fordow Fuel Enrichment Facility by Israel would likely provoke a multifaceted response from the United Nations (UN) and the international community. The UN Security Council would likely convene to discuss the incident. Many member states, particularly those aligned with Iran, would condemn the attack as a violation of international law and Iran’s sovereignty. The incident could lead to strengthened alliances among countries opposed to Israel, potentially increasing tensions in the Middle East. The destruction of the Fordow facility by Israel would likely lead to a complex and multifaceted response from the UN and the international community, characterized by condemnation, diplomatic efforts, and potential escalations in regional tensions.

         Disgraced Obama played a significant role in shaping U.S. policy towards Iran, particularly through the Joint Comprehensive Plan of Action (JCPOA), which aimed to limit Iran’s nuclear program in exchange for sanctions relief. But did nothing toward Iranian ballistic missile production; he and Hillary Clinton illegally spied upon the Trump 2016 Presidential campaign and launched the Russia-gate slander in their attempt to destroy President Trump. Additionally, UN Security Council Resolution 2334, exceptionally prejudiced against Israel. The Trump Administration has utterly repudiated the direction of the Obama Administration, on par with the rejection of Obama Care national-socialism medical insurance dictate imposed upon the American people by the insider trading criminal Nancy Pelosi.

         A return to a pro-Western, secular regime in Iran could lead to a strengthening of Iran’s position in the region, potentially countering the influence of Turkey, especially if the new regime seeks to re-establish Iran as a dominant regional power. The geopolitical landscape could shift, with countries reassessing their alliances. Nations that have historically been wary of Iran might find common ground with a new Iranian leadership, altering the regional balance.

         If Iran were to regain a strong position under a new regime, Turkey might find its influence diminished, particularly in areas where both countries have competing interests, such as Iraq, Syria, and the Gulf states. Turkey has sought to position itself as a leader in the Muslim world, particularly through its support for various groups and its assertive foreign policy. A revitalized Iran could challenge Turkey’s aspirations for regional leadership.

         If the West, particularly the U.S., were to support a new Iranian regime, it could further shift the balance of power. Turkey’s relationship with the West might be affected, especially if it is seen as opposing Western interests in the region. The potential return of a regime similar to that of the Shah in Iran could significantly alter the balance of power in the Middle East, potentially diminishing Turkey’s influence in the region. This scenario would likely lead to a complex interplay of alliances, competition for leadership, and shifts in regional dynamics, with implications for both domestic and foreign policies in Turkey and beyond.

         Reply

      4. Israel only accepted two commandments at Sinai before we feared that we would surely die and therefore demanded that Moshe receive the rest of the Torah. What’s the “rest of the Torah”, not just the 611 commandments within the language of the Written Torah but all the halachot capable of rising to the sanctity of time oriented tohor commandments from the Torah itself! Herein defines the intent of the 1st Sinai commandment … to obey the revelation of HaShem לשמה.

         LORD not the Name revealed in the 1st Sinai commandment and therefore LORD comes under the 2nd Sinai commandment. The same apples to God, Yahweh, Jesus or Allah etc.

         The day of Shabbat approaches, but this tohor time oriented commandment does not rest at one day of not doing מלאכה/work but all the rest of the six days of not doing forbidden עבודה on the 6 days of “shabbat”. Raising positive and negative commandments – which do not require prophetic mussar as their k’vanna to tohor time oriented commandments which do require prophetic mussar as their k’vanna – as learned in the first Book of the Written Torah – בראשית. This first word of the Torah בראשית, it contains both a רמז, meaning words
         within words of ראש בית, ברית אש, and ב’ ראשית but more it contains a סוד: the idea of tohor time oriented commandments which includes all the halachot contained within the Talmud! Hence the Gra taught the kabbalah that בראשית contains all the commandments of the Torah. Torah, by definition includes all the Halachot of the Talmud, according to the B’HaG’s Hilchot Gadolot, a commentary that Pre-Adamites the Creation of Adam and the Garden.

         The next three Books of the Written Torah contain תולדות commandments; positive and negative commandments do not require k’vanna as do tohor time oriented commandments. What distinguishes a tohor time oriented commandment from תולדות commandments and halachot contained within the Talmud? A tohor time oriented commandment requires the dedication of the Yatzir Ha’Tov which breathes tohor spirits from within the heart. The בנין אב/precedent by which Torah common law\משנה תורה/ learns בכל לבבך\כם within the kre’a shma as publicly taught by Rabbi Yechuda Ha’Nasi in one of his Mishnaot within the mesechta of ברכות, the concept of עבודת השם – the key יסוד (which contains סוד) of doing mitzvot לשמה, a person must dedicate tohor middot (( The revelation of the 13 tohor middot revealed to Moshe at Horev 40 days after the substitute theology known as the sin of the Golden Calf )), by sanctifying a tohor spirit which breathes within the Yatzir Ha’Tov within the heart. JeZeus when asked by his disciples did not understand this fundamental and basic kabbalah/סוד. He taught his disciples: “Our Father who lives in Heaven …” Wrong. Tefillah a matter of the Yatzir Ha’Tov within the Heart. Dedicating a spirit does not compare to blowing air from the lungs as expressed through the precedent of blowing the Shofar. Its not the blowing of the shofar that elevates this mitzva unto a time oriented tohor commandment! But rather the affixation of t’keah, tru’ah, and sh’varim to the positive, negative commandments all as tohor time oriented commandments which remember the oaths the Avot Avraham Yitzak and Yaacov swore the oath ( ONE in the opening p’suk of kre’a shma. ), to serve HaShem לשמה through time oriented commandments.

         Because both the gospels and new testament never teach this fundamental סוד\יסוד Jews recognize JeZeus as a false messiah.

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      5. The phrase “The Kingdom of God is within you”, Luke 17:21. The phrase “The Kingdom of God is within you” (Greek: ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν) is often cited by Christian theologians as evidence of a spiritualized, internalized kingdom that supersedes Jewish political-national hopes. In Luke 17:20–21, the P’rushim (Pharisees) ask JeZeus when the Kingdom of God would come.

         It’s a theological dismissal of the national Avot sworn oath brit alliance which creates יש מאין the chosen Cohen people and swears the oath alliance brit wherein this Chosen people inherits the oath sworn lands. The reference “kingdom of God”, refers to the mitzva of tefillah which requires שם ומלכות. However if a person observes with a critical eye, neither the tefillah from the Torah: kre’a shma, nor the rabbinic commandment of tefillah: the Shemone Esrei, neither this nor that contains the fundamental requirement which rabbi Yochanon defines the qualities which separate making a blessing contrasted by saying Tehillem … a blessing requires שם ומלכות.

         So what makes kre’a shma and shemone esrei a blessing rather than a praise like Tehillem which does not contain שם ומלכות? Answer: both kre’a shma and shemone esrei exist as positive tohor time-oriented commandments … which by definition requires k’vanna. Specifically the k’vanna of the wisdom which discerns swearing a Torah oath by means of making a blessing FROM saying or reading praises like as contained in the Book of Tehillem with its 150 prayers. Tefillah not the same thing as prayer. Just as shabbat requires the wisdom of making a הבדלה distinction between shabbat and chol at the beginning and end of the Day of Shabbat so too swearing a blessing oath requires the wisdom which discerns between making a blessing, which requires שם ומלכות, from saying a praise like Tehillem which lacks שם ומלכות.

         What defines the abstract concept שם ומלכות ie “kingdom of Heaven” which the P’rushim asked JeZeus? JeZeus did not know this kabbalah. His answer not even in the same proverbial “Ball Park”! The Oral Torah mitza of Moshiach, gospels and new testament make the claims of JeZeus being “the messiah”, requires – just as do blessing – the wisdom which discerns the k’vanna of שם ומלכות.

         JeZeus taught no Oral Torah common law precedents when he declared his “lord’s prayer”. His prayer make no reference to the dedication of Moshiach to the righteous pursuit of judicial justice which makes fair restitution of damages inflicted by the guilty upon the innocent among our conflicting Jewish people!!! The one repeated rebuke made concerning king David, he profaned his annointing as Moshiach by the prophet Shmuel in the matter of the dedication to pursue righteous judicial restoration of damages in the matter of Bat Sheva’s husband.

         The false messiah JeZeus had absolutely no knowledge what so ever of the Oral Torah dedication of the k’vanna of the time oriented Av commandment of Moshiach! The very question the P’rushim challenged JeZeus as being a false messiah and false prophet.

         Greek Text and Ambiguity, the phrase “ἐντὸς ὑμῶν” can mean either: “Within you” (internalized, spiritual) or “In your midst” (among you, i.e., the presence of the Messiah himself)!!!! Xtian commentators often prefer the first, reading it as an internal spiritual reign — supporting a Pauline model of personal salvation and supersession of Jewish law and statehood. However the false messiah JeZeus’s Lord’s Prayer testifies to the latter interpretation of the vague Greek language phrase.

         Replacement theology (also called supersessionism) is the idea that the Church has replaced Israel as the true people of God. Luke 17:21 fits this mold in key ways. (1) It denies the oath brit which continually creates the Chosen Cohen people יש מאין through the service of dedicating tohor Av Torah time-oriented commandments! (2) The gospel counterfeit hogwash delegitimizes halachic Oral Torah פרדס logic as taught through the kabbalah of rabbi Akiva which the gospel counterfeit never once refers to!!! All the rabbis in both the Mishna and Gemara, all of them, base their opinions upon the kabbalah of rabbi Akiva interpretation of the heart and soul of the revelation of the Oral Torah at Horev, as taught through the logic system of פרדס inductive reasoning. The JeZeus Roman counterfeit had absolutely no knowledge what so ever of this fundamental kabbalah which defines the whole of Oral Torah as codified in the Mishna, Gemara, Talmud, Siddur, and Midrashim.

         Later Christian traditions (from Augustine to Luther) cite this kind of passage to argue that Israel is no longer a physical nation, but now a metaphor for the Church or believing souls. This exactly duplicates, or to use the language of the gospels themselves … “fulfills” the prophesy of the Sin of the Golden Calf in all generations unto this very day!

         Torah, Talmud, Siddur, and Midrashim establishes the Jewish identity, culture and customs to this very day. Defined through the revelation of the Oral Torah at Horev following the sin of the Golden Calf. Rabbi Akiva’s פרדס inductive reasoning logic system defines the k’vanna of the revelation of the Oral Torah which the church denies. JeZeus’s statement in Luke 17:21 dismantles that framework — it moves toward an ahistorical, non-legalist, inward “kingdom”. That shift aligns not just with Pauline theology, but with Gnostic and Hellenistic notions of salvation as inner knowledge or enlightenment rather than collective political redemption.

         The foundational fracture between שם ומלכות sworn oath blessings, such as the blessing which Yitzak gave to Yaacov but did not give the non שם ומלכות praise given to Esau! Torah oral torah common law judicial jurisprudence – the gospel narrative counterfeit did not know. Torah jurisprudence rooted in brit-based chosen Cohen people pursuit of justice as the definition and essence of faith, the gospel/new testament replacement theology perverts to some spiritualized abstraction of Christian “kingdom” theology, which knows absolutely nothing of the k’vanna of שם ומלכות oath sworn brit alliances. This refutation equally applies to the koran, Moo-Ham-Madd did not know how the Torah defines the key term prophet just as the gospel counterfeit does not know how the Torah defines love – as defined through the Torah commandment of marriage known as קידושין. The essential legal-theological rupture that defines the gulf between Torah brit jurisprudence and the theological counterfeits presented by both the Christian New Testament and the Islamic Koran.

         Yitzchak’s blessing to Yaakov was an oath-bound legal act. It therefore serves as THE fundamental בנין אב common law precedent by which the generations of Israel discern the distinction between making a Torah blessing commandment from saying a Tehillem prayer praise. JeZeus response utterly ignorant. Yitzak gave Esav a non-binding, non brit, non blessing/Tehillem to his second son who sold his Cohen first-born birthright to Yaacov! This structure underlies all Torah jurisprudence: no blessing (ברכה) without שם ומלכות, and no true faith (אמונה) without justice-rooted obligations. Faith equals fidelity to oath, not vague belief.

         JeZeus and the gospel writers show no knowledge or respect for rabbi Akiva’s Oral Torah kabbalah of the revelation at Horev. Hence the church fathers deny to this day the revelation of the Oral Torah at Horev as expressed through the 13 tohor spirits of HaShem. The gospel book of john declares the word as God! The very definition of the Golden Calf wherein the ערב רב mixed multitude replacement theology sought to replace the Spirit Name revealed in the first Sinai commandment with the “word” אלהים — the definition of the replacement avoda zarah known as the sin of the Golden Calf.

         The gospel narrative slander the Sanhedrin courts as corrupt and perverse. This negates the Torah concept of faith all together. An no whitewash can conceal this new testament perversion. This same mussar equally applies to Islam. Moo-Ham-Madd’s claim to prophecy lacks any brit-based legitimacy; does not transmit or interpret precedent-based halacha Oral Torah common law. Totally ignores T’NaCH Talmud common law. And equally likewise its substitute theology reduces prophecy to visionary utterance divorced from legal authority and nation-building. As with the gospel counterfeit, the Koran appropriates the term “prophet” while stripping it of its brit-legal definition and context. The gospel’s redefinition of love as universalized sentiment is as empty as its redefinition of kingdom and prophecy. Without brit, there is no legal structure to sustain love, justice, or nationhood. It is all mystified abstraction, which cannot create the chosen Cohen people through tohor time oriented commandments. The JeZeus abomination knowns nothing of what separates the Yatzir Ha’Tov tohor spirits from the Yatzir Ha’Ra tumah spirits.

         Faith without oath-bound brit law is no faith at all, and any theological system — whether gospel or Koran — that dismisses or replaces the brit framework is not a continuation of revelation but a counterfeit rebellion against it. Yitzchak’s blessing to Yaakov is not merely narrative — it is precedent. It is the בנין אב, the archetype, of what constitutes a Torah-commanded blessing.

         The blessing to Yaakov: A sworn, oath brit legal transfer of Cohen inheritance, complete with שם ומלכות implications (even if not verbally explicit, its legal force is absolute), just as kre’a shma, shemone esrei, the mourners kaddish, the blessing of the Cohem to the people of Israel – all visually lack שם ומלכות and therefore require the wisdom to know how to swear שם ומלכות within and through the spirit of the Yatzir Ha’Tov within the Heart! JeZeus makes no reference to this essential kabbalah taught by rabbi Yechuda the Head of the Great Sanhedrin!

         A beracha requires brit. A brit requires oath. An oath requires שם ומלכות and k’vanna. Without this, you have mere praise. JeZeus shows no awareness of this distinction — a fatal flaw for anyone claiming prophetic authority within the brit tradition.

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2. Thank YOU Mr. President. Iran looks more and more like Gaza, Lebanon, and Syria, and the Houthis. Burn baby burn.

   Reply

3. The 12 Day War has ended. The Tripartite Alliance US – India – Israel now dominates. The leadership of Bibi where he held back following the Oct 7th Abomination, where he did not commit the IDF into Gaza but waited for other Arab countries to join the War as did Lebanon and Syria and the Houthis. Thank you for your great leadership Bibi.

   The losers of this Middle East War … England and France broke off diplomatic relations with Israel over the Gaza war. The UN attempted to arrest the PM as a war-criminal. The UN, EU and Britain have zero say in shaping the post war ‘balance of power’ in the Middle East. Revenge for the UNSC 242 & 338 imperialist Resolutions! In this war the Quartet Powers exist comparable to tits on a boar hog. Another BIG LOSER of this the 12 Day War —- China. Post War, a massive expansion of the Abraham Accords.

   Iran Admits Defeat: Khamenei just lost the 12 day war
   🚨 BREAKING: China THREATENS Iran As Trump Confirms Ceasefire
   INDIA & ISRAEL’s Secret Plan to Reclaim POK — Mell Robbins Motivational Speaker. – YouTube
   🚨 BREAKING: Israel OPENS Iran Prison’s Gate As Pahlavi Announces Transition Government – YouTube

   Before the US bombed Iranian nuclear facilities, Trump pulled out of the G-7 meeting and said the Macron did not know squat about the conflict in the Middle East.
   Trump blasts Macron, says early G7 exit has ‘nothing to do’ with an Israel-Iran ceasefire

   The collapse of post-WWII multilateral diplomacy in the Middle East. The rise of a multipolar alliance system where nations like India and Israel take the place once held by Britain and France. The exposure of Arab regimes who tacitly supported Hamas or Hezbollah and their strategic miscalculations. The irrelevance of Cold War-era frameworks, both legal and political, to the current reality. The Middle East’s future will no longer be decided in Geneva or Brussels, but in Jerusalem, Washington, and New Delhi…The irrelevance of Cold War-era frameworks, both legal and political, to the current reality.
   Iran: Who was Ayatollah Khomeini? | If You’re Listening

   Reply

4. The Kabbalah of the Siddur and how its serves as the יסוד how to correctly learn the Talmud Yerushalmi and Bavli.

   the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

   Aharon N. Varady (transcription)·opensiddur.org·

   Concluding Prayer for Hallel in the Home Service for the Festival of Passover, by Rabbi J. Leonard Levy (1896) —————————–

   Tefillah does NOT translate to prayer. Tefillah requires שם ומלכות, prayer – as found in saying Tehillem – does not fundamentally require שם ומלכות. What does this mean? מאי נפקא מינא in Aramaic Talmud. Answer: שם ומלכות meaning the dedication of a tohor middah revealed to Moshe at Horev לשמה by means of swearing a Torah oath through which the Avot cut a brit which continually creates from nothing the Chosen Cohen people children of the Avot. Hence: tefillah, as a tohor time-oriented commandment calls upon the God of the Avot in the first blessing. Its interesting the Order of the 13 middot to Moshe at Horev. The Torah does a פרט\כלל – רחום וחנון whereas the later NaCH prophets often order the middot by means of a כלל/פרט – חנון ורחום. Herein explains the order of rabbi Yishmael’s middot.

   Praying Tehillem by stark contrast expressed as a positive commandment which does not require k’vanna. Only tohor time-oriented commandments which dedicate specified tohor middot through swearing a Torah oath, (Tefillah called Amidah b/c a person ideally stands before a Sefer Torah in the beit knesset.), qualify as comparable to the oaths wherein the Avot swore the brit oath by means of a dedicated korban, which continually creates from nothing the chosen Cohen people. Hence the first blessing of the קריא שמע שחרית twice states תמיד מעשה בראשית.

   Because the Book of בראשית introduces the Av mitzva of tohor time-oriented commandments which require prophetic mussar as its k’vanna. Prophetic mussar defines specified tohor middot first revealed to Moshe as the revelation of the Oral Torah at Sinai. Hence when the portion of Israel did their service in the Beit HaMikdash within the Beit Knesset they read the Creation story of the opening Book of בראשית which introduces the Av Torah commandments of tohor time-oriented commandments.

   Consequently if a bnai brit does even minor Torah commandments such as shooing the mother bird off her brood of eggs or even rabbinic commandments like Shemone Esrei or lighting the Hanukkah lights or reading the Book of M’gillat Esther, the B’HaG introduced the chiddush that elevating mitzvot to Av tohor time-oriented commandments raises these rabbinic mitzvot to mitzvot from the Torah!

   The distinction between Tefillah and the tachanun prayer

   the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

   Aharon N. Varady (transcription)·opensiddur.org·

   Concluding Prayer for Hallel in the Home Service for the Festival of Passover, by Rabbi J. Leonard Levy (1896)
   This is a concluding prayer in the Hallel service at the Passover seder by Rabbi J. Leonard Levy to his Haggadah or Home Service for the Festival of Passover (1896) pp. 32-34. The prayer does not appear in subsequent editions. The prayer threads the needle between the particularly Jewish communal focus of Passover and the…

   Moshe Kerr: What separates תפילה from תחנון? A blessing requires שם ומלכות. Shemone Esrei does not contain שם ומלכות. Yet it functions as the definition of a blessing. As does kadesh, which also lacks שם ומלכות. For that matter so does ברכת כהנים וגם כן קריא שמע. The k’vanna of חנון has nothing to do with the formal prayer written in the Siddur. Why? Because all these “mitzvot” qualify as tohor time oriented commandments which require k’vanna. What’s the k’vanna of תחנון through which it defines תפילה?

   Word translations amount to tits on a boar hog when the new born piglets are ravenous and the sow died after giving birth! The 5th middah of the revelation of the Oral Torah at Horev – חנון, serves as the functioning root שרש of the term תחנון תפילה. The tohor time-oriented commandment of תפילה learns from the additional metaphor of תחנון. Consider the Order of the Shemone Esrei blessings … 3 + 13 + 3 blessings. 6 Yom Tov and 13 tohor middot revealed to Moshe, 40 days after the ערב רב Israelites – Jews assimilated and intermarried with Egyptians, no different from the kapo Jewish women who slept with Nazis. This ערב רב, according to the Torah – as expressed in the memory to war against Amalek/antisemitism – they lacked fear of אלהים. This same ערב רב referred to their Golden Calf substitute theology by the name אלהים. This tie-in explains the k’vanna of the term “fear of heaven”.

   The ערב רב Jews lacked “fear of Heaven”, and therefore their avoda zarah profaned the 2nd Sinai commandment. Hence when Jews assimilate and intermarry with Goyim who do not accept the revelation of the Torah at Sinai (neither the Xtian Bible nor Muslim Koran ever once brings the שם השם first revealed in the 1st Sinai commandment – the greatest commandment of the entire Torah revelation at Sinai and Horev! Do Jews serve to obey the Torah revelation לשמה או לא לשמה? Observance of all the Torah commandments and Talmudic halachot hangs on this simple question.

   Therefore תפילת תחנון interprets the k’vanna of תפילה, through the concept that a person stands before a Sefer Torah and dedicated specific and defined tohor middot which breath life into the hearts of the Yatrir HaTov of the chosen Cohen oath brit people. The verb תפילה most essentially entails the k’vanna of swearing a Torah oath. What Torah oath? The dedication, think korban, of some specified tohor middot…. Hence the concept of תפילת תחנון.

   Classic Kabbalah spins around interpreting the k’vanna of the Siddur. The Yerushalmi Talmud teaches the mussar that 247 prophets occupied their energy in composing the Shemone Esrei. In the Bavli Talmud Shmuel Ha’Katan added the 19th blessing which cursed the ערב רב Jewish Xtians. The Shemone Esrei in the Yerushalmi obvious came before Shmuel Ha’Katan added this additional blessing. The Shemone Esrei in the Yerushalmi had 427 words. The Order and organization of both the Yerushalmi and Bavli Talmud spins around the Central Axis of the Order of the Shemone Esrei as its central – k’vanna.

   The kabbalah of rabbi Akiva’s 4 part logic system hence rejects the 3 part Greek syllogism model of deductive reasoning logic. Inductive reasoning dynamic whereas deductive reasoning static. Newton’s calculus does not compare to ancient Greek Algebra. Hence if a person studies the Talmud this learning serves as the basis to dav-ven the Siddur with k’vanna. The Siddur serves as the basis by which the generations interpret the intent of both the Gemara and the Mishna. The genius of Jewish common law lost on the generations who think that by simply translating common law legal texts and the Siddur into the venacular of foreign languages that they can grasp the k’vanna of Av tohor time-oriented commandments.

   Reply

   1. Liberal Kapo Jews. This stinking ערב רב assimilated and intermarried Jews who promote the hatred of Amalek – antisemitism. They simply have no fear of Heaven. The Torah described the original ערב רב that came out of Egypt as אין להם יראת אלהים.

      Tikun Olam תיקון עולם إصلاح العالم

      Richard Silverstein·www.richardsilverstein.com

      Trump’s Iran Charade

      In the aftermath of the US attack on Iran’s nuclear plants, a debate rages about the extent of the post Trump’s Iran Charade appeared first on Tikun Olam תיקון עולם إصلاح العالم

      The Oct7th War which spread to a war against Lebanon, Syria, and Iran has radically changed the balance of power in the Middle East. The UN has completely discredited its objectivity with the ICC/ICJ attempts to declare Bibi a war-criminal. You drink this blood libel slander like Catholics drink their blood and body of Christ then go out and make a Easter pogrom against Jews based upon some blood libel slander!

      Both England and France have broken off diplomatic relations with Israel, prior to the 12 Day War with Iran! Hence neither power has any influence in the Middle East negotiated peace process ie. the Coming Abraham expanded accords which will most likely see a majority of Arab countries developing diplomatic relations with Israel. If a majority of Arab nations recognize the Jewish state, then and only then will Israel join the Middle East voting block of Nations within the UN. A totally unprecedented reality since Israel won its two Wars of national independence back in 1948 and again in 1967.

      The latter Independence War, recall that Naser swore to throw the Jews into the Sea and correct the Nakba disgrace where 5 Arab Armies failed to throw the Jews into the Sea and complete the Nazi Shoah of the Jewish people! To date, except for Camp David and Abraham Accord Arab nations which currently have diplomatic relations with Israel, post the Israeli victory of 1967, all Arab countries reacted through the Khartoum Conference declaration of 3 No’s. No Peace with Israel. No Recognition of Israel. No Negotiations with Israel.

      Arab countries which reject the Jewish state of Israel refer it as “the Zionist Entity”. General Assembly UN Resolution 3379 declared Zionism is Racism! Apparently your revisionist History over-looked these minor FACTS. All Arab countries absolutely reject the 1917 Balfour Declaration wherein Britain recognized Jewish equal rights to achieve self determination in the Middle East. The League of Nations “Palestine Mandate” awarded to victorious WWI Britain in 1922, based this Mandate upon the Balfour Declaration. Hence b/c Arabs rejected Jewish equal rights to achieve self-determination in the Middle East no Arab would ever refer to himself as a Palestinian.

      Not till 1964, with the State of Israel as a 16 year old country did Egyptian born Yasser Arafat embrace the political opportunism and call his terrorist movement the Palestine Liberation Organization – PLO. That PLO Charter did not condemn Jordanian “occupation” of the Jordan declared “West Bank”. Nor did it condemn the Egyptian “occupation” of Gaza! Only ’48 Israel did the PLO Charter condemn and abhor!!!!

      A 6 part Mishnaic mussar of this paper. Avodah Zarah in Our Generation: The Crisis of Jews Who Side With Amalek. In every generation, Amalek takes new forms. Today, it is no different. But what is shocking is not only the hatred of our enemies—it is the collaboration of Jews, raised within Torah civilization or its memory, who now partner with those seeking to dismantle the Jewish state.

      When Jewish voices shout “From the River to the Sea,” they are not engaged in protest—they are echoing the genocidal goals of Hamas. When they equate Israel’s defense against a massacre to genocide, they join in blood libel, no different in kind from the medieval slanders that triggered Easter pogroms. When they ally with UN declarations and ICC/ICJ indictments meant to strip Jews of the right to self-defense, they violate the first commandment of Jewish history: “Never again shall Jewish blood be cheap.”

      Sovereignty vs. Subjugation: Jews Ruling vs. Jews Ruled: A fundamental distinction separates Jews living as a sovereign nation in their own land versus Jews existing as a minority under non-Jewish rule (galut). Assimilated & intermarried Jews in the West, who function within dominant non-Jewish cultures, have lost connection with Jewish national identity and Torah sovereignty, resembling the biblical Erev Rav—those lacking fear of Heaven and loyalty to the Jewish nation.
      Double Standards in Territorial Legitimacy: Prussia vs. Samaria & Gaza: The hypocrisy of the international community – emphasized. While the post-WWII redrawing of European borders—such as Poland and Russia’s annexation of Prussia—is accepted without condemnation, Israel is uniquely targeted for reasserting sovereignty over Samaria and Gaza after 1967. UN Resolutions 242 and 338 are cited as politically biased tools used to delegitimize Israel’s historical and military rights.
      Western Imperialism and Regional Domination: Suez to Iran. The 1956 Suez Crisis serves as evidence of continued British and French imperial ambitions, cloaked in Cold War geopolitics and economic control (specifically over the Suez Canal). This is paralleled with U.S./British involvement in Iran—removing Mossadegh and reinstalling the Shah to prevent the nationalization of oil. The 1979 Iranian Revolution is framed as a reaction to this imperialism. Similarly, prior to the “12 Day War,” the UK and France withdrew diplomatic ties with Israel in protest of their exclusion from influencing a ceasefire in Gaza.
      Rejection of the 242/338 Two-State Paradigm by the Abraham Accords. The Abraham Accords are seen as a major geopolitical shift, fundamentally rejecting the British- and French-backed vision of peace based on dividing Israel into two hostile entities—akin to India-Pakistan or North-South Korea. The Accords envision peace without territorial partition, and with increasing normalization between Israel and Arab states, signal the failure of the old colonial-era frameworks.
      UN Bias and Historical Arab Rejectionism of the Balfour Declaration wherein a major Great Power recognized Jewish equal rights to achieve self-determination in the Middle East. The UN based its 1922 Palestinian Mandate upon the Balfour Treaty. The Khartoum Conference (1967) “Three No’s” serves as proof of Arab states’ refusal to accept Israel’s equal rights to self-determination. The UN, particularly via General Assembly Resolution 3379 (“Zionism is racism”), has been complicit in reinforcing this Arab rejectionism of Jewish equal rights to achieve self-determination. Meanwhile, the ICC and ICJ today continue the Zionism is Racism pattern, under the guise of international law, falsely accusing Israeli leaders of war crimes while ignoring the Oct7th pogrom and declaring the current conflict pre-dates Oct7th. This whitewashes the Oct7th surprise attack, comparable to the Pearl Harbor attack on Dec7th 1941.
      The Manufactured Identity of “Palestinians” and PLO Opportunism. The identity of “Palestinians”, a modern invention, emerging only in 1964 with the formation of the PLO under Egyptian-born Yasser Arafat. The original PLO Charter made no objection to Jordanian control of the West Bank or Egyptian rule in Gaza, focusing only on dismantling Israel. This opportunistic narrative is framed as a political weapon rather than a legitimate national movement.

      The Talmud (Yoma 9b) states:

      מקדש שני שהיו עוסקים בתורה ובמצות וגמילות חסדים, מפני מה חרב? מפני שהיתה בו שנאת חנם. Then, the Midrash in Eikha Rabbah and various aggadot go further to compare sinat chinam with the worst transgressions—including idolatry, sexual immorality, and murder—suggesting that internal Jewish hatred is as destructive as idol worship.

      G’lut Jews have lost the wisdom to keep and obey the Torah לשמה. Assimilated and intermarried Jews living under foreign alien cultures and customs have abandoned the T’NaCH, Talmud, Midrashim, and Siddur as the foundation which shapes and forms all Torah cultures and customs. As an ערב רב they cling to alien cultures and customs by which they form and shape their identities and values. These foreign cultures and customs which they embrace have become the Gods which they worship.

      מידה כנגד מידה a core Torah principle, and that slogans like “From the river to the sea”—when chanted by Jews—do immense damage. Jews who equate the Gaza war with the Shoah genocide equals to the abhorrence to blood libel slanders which produced annual pogroms prior to Easter across Europe. Liberal Jews disgraceful alliance with South African declarations of genocide in Gaza and Apartheid a flat out public chilul Hashem. Such Jews have no portion in the world to Come. These Jews have broken faith with the brit Cohen people, just like as did the Erev Rav which aroused Amalek antisemites throughout the generations. The blood of hundreds of generations of Jews slaughtered cries out and denounces these stinking ערב רב Jews.

      When Jews chant “From the River to the Sea,” they are not merely protesting policy—they are aligning themselves with those who dream of Israel’s destruction. This is not political dissent. It is covenantal treason. Like the Erev Rav, they emerge at times of national crisis to confuse the people, distort Torah, and drain morale. Their slogans, shouted from exile and college campuses, do more than harm Israel’s name abroad—they erode our internal unity and desecrate the mission entrusted to Israel at Sinai. These Jews have not merely lost political direction—they have forfeited spiritual clarity. They replace Torah with the gods of globalism, intersectionality, and postmodern guilt. The Torah calls this avodah zarah—not in metaphor, but in law.

      The Torah commands the total destruction of Amalek—without mercy, without compromise. This commandment appears in multiple places. Devarim 25:17–19: “You shall blot out the memory of Amalek from under heaven. Do not forget.”

      Shemot 17:16: “Hashem will have war with Amalek from generation to generation.”

      Shmuel I 15: Shmuel commands Shaul to annihilate Amalek totally, down to every man, woman, child, and animal. When Shaul shows mercy, he is rejected as king.

      This is a Torah commandment targets Amalek’s existential war against Hashem and against the Jewish people. Amalek is not simply an enemy—it is a theological and civilizational antithesis to Torah, a force of evil that seeks to destroy the very brit between Hashem and Israel.

      The statute law perversion of Hilchot Melachim 5:5 flat out wrong. The 7 laws of bnai noach apply strictly and only to gere toshav temporary residents living within the borders of Judea. Once those Goyim returned to their homelands the 7 laws no longer applied to them. The purpose of keeping those 7 laws: Unlike the refugee Na’Cree stranger who had no judicial rights to fair compensation of damages inflicted. Gere Toshav enjoyed the legal right to sue an Israel for damages and receive fair compensation. Not so the Canaani refugees. An Israel had no legal obligation to compensate them for damages they suffered from an Israel. The purpose of judicial justice – to restore Trust between bnai brit who inflict damages upon one another. The NaCree Canaani refugees never ever trusted during their entire temporary residence within the borders of Judea.

      Today we can easily identify Amalek with absolute certainty because assimilation and intermarriage defines avoda zarah and Amalek promotes the worship of avoda zarah. The RambaN’s (Devarim 25) commentary applies today because the Torah defines faith as the pursuit of righteous judicial justice within the borders of the Constitutional 12 Tribe Republic. Sanhedrin 98a: “Moshiach ben David will not come until all judges are restored as of old.” Amalek is not a foreign invader, but a spiritual-political corruption that arises from within, where Torah is abandoned, brit is dissolved, and Jewish trust is betrayed. The king David model dedicates the mitzva of Moshiach upon justice based upon the פרט of the lack of justice served to the baal of Bat Sheva.

      The ערב רב who left Egypt – Jews. Amalek attacked these Jews wherein they embraced the ways of Amalek ie assimilation and intermarriage. Amalek by definition: a nation that attacked Israel at its weakest from behind. From behind refers to Jews who have no fear of God.

      Sinat chinam and betrayal while similar to precedent cases of mumar, tinok she’nishba, moser, and min, clearly the added blessing within the Shemone Esrei by Shmuel Ha’Katan condemns this ערב רב Amalek internal Jewish abomination no different than the Ben Sorer u’Moreh.

      The term “Amalek”, applied to Jews perceived as betraying their people, rather than to alien Goyim people/strangers. This internal betrayal – viewed as particularly egregious because it comes from within the community, undermining the collective identity and mission of the Jewish people. The comparison to figures like Benedict Arnold highlights the seriousness of perceived betrayal during critical moments in Jewish history, such as the fight for independence and survival against external threats. Liberal Reform Jewish movements or individuals, who align themselves with foreign enemies who oppose Israel or Jewish sovereignty, their tuma actions constitute as most base betrayal, meaning Amalek.

      Liberal Reform Judaism theology and Jewish political groups or individuals who embrace this Av tuma avoda zarah; who align themselves with anti-Israel sentiments or actions contribute to a form of betrayal which defines the Torah commandment to obliterate Amalek. The seriousness of internal divisions within the Jewish community and the implications of those divisions for Jewish identity and solidarity herein defines the k’vanna of remembering the Torah obligation to utterly obliterate Amalek without showing the slightest regard for mercy.

      Reply

   2. Tikun Olam תיקון עולם إصلاح العالم

      Richard Silverstein·www.richardsilverstein.com

      Trump’s Iran Charade

      In the aftermath of the US attack on Iran’s nuclear plants, a debate rages about the extent of the post Trump’s Iran Charade appeared first on Tikun Olam תיקון עולם إصلاح العالم

      Liberal Kapo Jews. This stinking ערב רב assimilated and intermarried Jews who promote the hatred of Amalek – antisemitism. They simply have no fear of Heaven. The Torah described the original ערב רב that came out of Egypt as אין להם יראת אלהים. Sinat chinam equals spiritual Amalek.

      Tikun Olam תיקון עולם إصلاح العالم

      Richard Silverstein·www.richardsilverstein.com

      Trump’s Iran Charade

      In the aftermath of the US attack on Iran’s nuclear plants, a debate rages about the extent of the post Trump’s Iran Charade appeared first on Tikun Olam תיקון עולם إصلاح العالم

      Liberal Kapo Jews. This stinking ערב רב assimilated and intermarried Jews who promote the hatred of Amalek – antisemitism. They simply have no fear of Heaven. The Torah described the original ערב רב that came out of Egypt as אין להם יראת אלהים. Sinat chinam equals spiritual Amalek.

      Tikun Olam תיקון עולם إصلاح العالم

      Richard Silverstein·www.richardsilverstein.com

      Trump’s Iran Charade

      In the aftermath of the US attack on Iran’s nuclear plants, a debate rages about the extent of the post Trump’s Iran Charade appeared first on Tikun Olam תיקון עולם إصلاح العالم

      The Oct7th War which spread to a war against Lebanon, Syria, and Iran has radically changed the balance of power in the Middle East. The UN has completely discredited its objectivity with the ICC/ICJ attempts to declare Bibi a war-criminal. You drink this blood libel slander like Catholics drink their blood and body of Christ then go out and make a Easter pogrom against Jews based upon some blood libel slander!

      Both England and France have broken off diplomatic relations with Israel, prior to the 12 Day War with Iran! Hence neither power has any influence in the Middle East negotiated peace process ie. the Coming Abraham expanded accords which will most likely see a majority of Arab countries developing diplomatic relations with Israel. If a majority of Arab nations recognize the Jewish state, then and only then will Israel join the Middle East voting block of Nations within the UN. A totally unprecedented reality since Israel won its two Wars of national independence back in 1948 and again in 1967.

      The latter Independence War, recall that Naser swore to throw the Jews into the Sea and correct the Nakba disgrace where 5 Arab Armies failed to throw the Jews into the Sea and complete the Nazi Shoah of the Jewish people! To date, except for Camp David and Abraham Accord Arab nations which currently have diplomatic relations with Israel, post the Israeli victory of 1967, all Arab countries reacted through the Khartoum Conference declaration of 3 No’s. No Peace with Israel. No Recognition of Israel. No Negotiations with Israel.

      Arab countries which reject the Jewish state of Israel refer it as “the Zionist Entity”. General Assembly UN Resolution 3379 declared Zionism is Racism! Apparently your revisionist History over-looked these minor FACTS. All Arab countries absolutely reject the 1917 Balfour Declaration wherein Britain recognized Jewish equal rights to achieve self determination in the Middle East. The League of Nations “Palestine Mandate” awarded to victorious WWI Britain in 1922, based this Mandate upon the Balfour Declaration. Hence b/c Arabs rejected Jewish equal rights to achieve self-determination in the Middle East no Arab would ever refer to himself as a Palestinian.

      Not till 1964, with the State of Israel as a 16 year old country did Egyptian born Yasser Arafat embrace the political opportunism and call his terrorist movement the Palestine Liberation Organization – PLO. That PLO Charter did not condemn Jordanian “occupation” of the Jordan declared “West Bank”. Nor did it condemn the Egyptian “occupation” of Gaza! Only ’48 Israel did the PLO Charter condemn and abhor!!!!

      A 6 part Mishnaic mussar of this paper. Avodah Zarah in Our Generation: The Crisis of Jews Who Side With Amalek. In every generation, Amalek takes new forms. Today, it is no different. But what is shocking is not only the hatred of our enemies—it is the collaboration of Jews, raised within Torah civilization or its memory, who now partner with those seeking to dismantle the Jewish state.

      When Jewish voices shout “From the River to the Sea,” they are not engaged in protest—they are echoing the genocidal goals of Hamas. When they equate Israel’s defense against a massacre to genocide, they join in blood libel, no different in kind from the medieval slanders that triggered Easter pogroms. When they ally with UN declarations and ICC/ICJ indictments meant to strip Jews of the right to self-defense, they violate the first commandment of Jewish history: “Never again shall Jewish blood be cheap.”

      Sovereignty vs. Subjugation: Jews Ruling vs. Jews Ruled: A fundamental distinction separates Jews living as a sovereign nation in their own land versus Jews existing as a minority under non-Jewish rule (galut). Assimilated & intermarried Jews in the West, who function within dominant non-Jewish cultures, have lost connection with Jewish national identity and Torah sovereignty, resembling the biblical Erev Rav—those lacking fear of Heaven and loyalty to the Jewish nation.

      Double Standards in Territorial Legitimacy: Prussia vs. Samaria & Gaza: The hypocrisy of the international community – emphasized. While the post-WWII redrawing of European borders—such as Poland and Russia’s annexation of Prussia—is accepted without condemnation, Israel is uniquely targeted for reasserting sovereignty over Samaria and Gaza after 1967. UN Resolutions 242 and 338 are cited as politically biased tools used to delegitimize Israel’s historical and military rights.

      Western Imperialism and Regional Domination: Suez to Iran. The 1956 Suez Crisis serves as evidence of continued British and French imperial ambitions, cloaked in Cold War geopolitics and economic control (specifically over the Suez Canal). This is paralleled with U.S./British involvement in Iran—removing Mossadegh and reinstalling the Shah to prevent the nationalization of oil. The 1979 Iranian Revolution is framed as a reaction to this imperialism. Similarly, prior to the “12 Day War,” the UK and France withdrew diplomatic ties with Israel in protest of their exclusion from influencing a ceasefire in Gaza.

      Rejection of the 242/338 Two-State Paradigm by the Abraham Accords. The Abraham Accords are seen as a major geopolitical shift, fundamentally rejecting the British- and French-backed vision of peace based on dividing Israel into two hostile entities—akin to India-Pakistan or North-South Korea. The Accords envision peace without territorial partition, and with increasing normalization between Israel and Arab states, signal the failure of the old colonial-era frameworks.

      UN Bias and Historical Arab Rejectionism of the Balfour Declaration wherein a major Great Power recognized Jewish equal rights to achieve self-determination in the Middle East. The UN based its 1922 Palestinian Mandate upon the Balfour Treaty. The Khartoum Conference (1967) “Three No’s” serves as proof of Arab states’ refusal to accept Israel’s equal rights to self-determination. The UN, particularly via General Assembly Resolution 3379 (“Zionism is racism”), has been complicit in reinforcing this Arab rejectionism of Jewish equal rights to achieve self-determination. Meanwhile, the ICC and ICJ today continue the Zionism is Racism pattern, under the guise of international law, falsely accusing Israeli leaders of war crimes while ignoring the Oct7th pogrom and declaring the current conflict pre-dates Oct7th. This whitewashes the Oct7th surprise attack, comparable to the Pearl Harbor attack on Dec7th 1941.

      The Manufactured Identity of “Palestinians” and PLO Opportunism. The identity of “Palestinians”, a modern invention, emerging only in 1964 with the formation of the PLO under Egyptian-born Yasser Arafat. The original PLO Charter made no objection to Jordanian control of the West Bank or Egyptian rule in Gaza, focusing only on dismantling Israel. This opportunistic narrative is framed as a political weapon rather than a legitimate national movement.

      The Talmud (Yoma 9b) states:

      מקדש שני שהיו עוסקים בתורה ובמצות וגמילות חסדים, מפני מה חרב? מפני שהיתה בו שנאת חנם. Then, the Midrash in Eikha Rabbah and various aggadot go further to compare sinat chinam with the worst transgressions—including idolatry, sexual immorality, and murder—suggesting that internal Jewish hatred is as destructive as idol worship.

      G’lut Jews have lost the wisdom to keep and obey the Torah לשמה. Assimilated and intermarried Jews living under foreign alien cultures and customs have abandoned the T’NaCH, Talmud, Midrashim, and Siddur as the foundation which shapes and forms all Torah cultures and customs. As an ערב רב they cling to alien cultures and customs by which they form and shape their identities and values. These foreign cultures and customs which they embrace have become the Gods which they worship.

      מידה כנגד מידה a core Torah principle, and that slogans like “From the river to the sea”—when chanted by Jews—do immense damage. Jews who equate the Gaza war with the Shoah genocide equals to the abhorrence to blood libel slanders which produced annual pogroms prior to Easter across Europe. Liberal Jews disgraceful alliance with South African declarations of genocide in Gaza and Apartheid a flat out public chilul Hashem. Such Jews have no portion in the world to Come. These Jews have broken faith with the brit Cohen people, just like as did the Erev Rav which aroused Amalek antisemites throughout the generations. The blood of hundreds of generations of Jews slaughtered cries out and denounces these stinking ערב רב Jews.

      When Jews chant “From the River to the Sea,” they are not merely protesting policy—they are aligning themselves with those who dream of Israel’s destruction. This is not political dissent. It is covenantal treason. Like the Erev Rav, they emerge at times of national crisis to confuse the people, distort Torah, and drain morale. Their slogans, shouted from exile and college campuses, do more than harm Israel’s name abroad—they erode our internal unity and desecrate the mission entrusted to Israel at Sinai. These Jews have not merely lost political direction—they have forfeited spiritual clarity. They replace Torah with the gods of globalism, intersectionality, and postmodern guilt. The Torah calls this avodah zarah—not in metaphor, but in law.

      The Torah commands the total destruction of Amalek—without mercy, without compromise. This commandment appears in multiple places. Devarim 25:17–19: “You shall blot out the memory of Amalek from under heaven. Do not forget.”

      Shemot 17:16: “Hashem will have war with Amalek from generation to generation.”

      Shmuel I 15: Shmuel commands Shaul to annihilate Amalek totally, down to every man, woman, child, and animal. When Shaul shows mercy, he is rejected as king.

      This as a Torah commandment targets Amalek’s existential war against Hashem and against the Jewish people. Amalek is not simply an enemy—it is a theological and civilizational antithesis to Torah, a force of evil that seeks to destroy the very brit between Hashem and Israel.

      The statute law perversion of Hilchot Melachim 5:5 flat out wrong. The 7 laws of bnai noach apply strictly and only to gere toshav temporary residents living within the borders of Judea. Once those Goyim returned to their homelands the 7 laws no longer applied to them. The purpose of keeping those 7 laws: Unlike the refugee Na’Cree stranger who had no judicial rights to fair compensation of damages inflicted. Gere Toshav enjoyed the legal right to sue an Israel for damages and receive fair compensation. Not so the Canaani refugees. An Israel had no legal obligation to compensate them for damages they suffered from an Israel. The purpose of judicial justice – to restore Trust between bnai brit who inflict damages upon one another. The NaCree Canaani refugees never ever trusted during their entire temporary residence within the borders of Judea.

      Today we can easily identify Amalek with absolute certainty because assimilation and intermarriage defines avoda zarah and Amalek promotes the worship of avoda zarah. The RambaN’s (Devarim 25) commentary applies today because the Torah defines faith as the pursuit of righteous judicial justice within the borders of the Constitutional 12 Tribe Republic. Sanhedrin 98a: “Moshiach ben David will not come until all judges are restored as of old.” Amalek is not a foreign invader, but a spiritual-political corruption that arises from within, where Torah is abandoned, brit is dissolved, and Jewish trust is betrayed. The king David model dedicates the mitzva of Moshiach upon justice based upon the פרט of the lack of justice served to the baal of Bat Sheva.

      The ערב רב who left Egypt – Jews. Amalek attacked these Jews wherein they embraced the ways of Amalek ie assimilation and intermarriage. Amalek by definition: a nation that attacked Israel at its weakest from behind. From behind refers to Jews who have no fear of God.

      Sinat chinam and betrayal while similar to precedent cases of mumar, tinok she’nishba, moser, and min, clearly the added blessing within the Shemone Esrei by Shmuel Ha’Katan condemns this ערב רב Amalek internal Jewish abomination no different than the Ben Sorer u’Moreh.

      The term “Amalek”, applied to Jews perceived as betraying their people, rather than to alien Goyim people/strangers. This internal betrayal – viewed as particularly egregious because it comes from within the community, undermining the collective identity and mission of the Jewish people. The comparison to figures like Benedict Arnold highlights the seriousness of perceived betrayal during critical moments in Jewish history, such as the fight for independence and survival against external threats. Liberal Reform Jewish movements or individuals, who align themselves with foreign enemies who oppose Israel or Jewish sovereignty, their tuma actions constitute as most base betrayal, meaning Amalek.

      Liberal Reform Judaism theology and Jewish political groups or individuals who embrace this Av tuma avoda zarah; who align themselves with anti-Israel sentiments or actions contribute to a form of betrayal which defines the Torah commandment to obliterate Amalek. The seriousness of internal divisions within the Jewish community and the implications of those divisions for Jewish identity and solidarity herein defines the k’vanna of remembering the Torah obligation to utterly obliterate Amalek without showing the slightest regard for mercy.

      Hence its the precise mitzvot of killing the rebellious son or the mitzva of utterly obliterating the memory of Amalek betrayal among our people, these key Torah precedents serve to define the k’vanna of רחום revealed to Moshe at Horev 40 days after the sin of the Golden Calf.

      Another precedent, the destruction of Korach and his children. The Torah commands: The sons does not die for the sins of his father. Yet the sons of Korach all died together with their father! The middah of רחום vetoes the negative Torah commandment. The revelation of Oral Torah tohor middot at Horev prioritizes the k’vanna of tohor middot dedicated to HaShem לשמה. Either when dedicating a korban on the altar or doing halachic mitzvot from the Talmud.

      Regardless – doing time oriented tohor Av commandments raises toldot commandments and halachic mitzvot to primary Torah commandments which require prophetic mussar middot dedications לשמה as their k’vanna. Therefore the dedication of tohor middot have a veto power over doing secondary commandments which do not require k’vanna; such as the negative commandment not to put the son to death for the sins of the father. Yet in the case of Korach, the sons – put to death together with their father. Herein defines the k’vanna of רחום; the scape-goat, thrown off a cliff alive on Yom Kippur to serves as a דיוק reverse רחום Torah tohor middah.

      Reply

   3. While studying Soviet foreign policy under Prof. Dunning at Texas A&M, I developed a theory of Trotsky’s “Permanent Revolution” as a mechanism for dismantling the ethical containment force of a civilization. This theory helped explain why Stalin, in 1939, invited Hitler to attack the USSR, enabling the Nazi military to mass troops along Soviet borders without triggering a Soviet mobilization. Stalin, fearing the precedent of WWI—where a prolonged war catalyzed the collapse of the Czarist regime—believed such a shock invasion could be politically survivable if it avoided prolonged internal dissent.

      The Bolsheviks based their theory of revolution upon the French revolution where the King and the Church destroyed. The Bolsheviks destroyed both the Czar and the Greek Orthodox Church. The collapse of the Shah of Iran witnessed the overthrow of both the Shah and Western culture. Hitler did the same in Germany, he destroyed the post WWI Parliament and the Church.

      Vladimir Lenin’s approach to revolution built around a tight knit and concealed cabal of revolutionaries. This idea separated from the Menshevik theories which embraced anarchist theories of revolution. Lenin rejected the anarchist and decentralist leanings of the Mensheviks, establishing a covert revolutionary elite to seize power. Trotsky, by contrast, remained more loyal to the original soviet model: workers’ councils governing through direct delegation. Lenin Marxist ideology emphasized the role of the proletariat in overthrowing capitalism and establishing a dictatorship of the proletariat. Whereas Troskii, being at heart a Menshevik supported “All Power to the Soviets” way to achieve political power and rule of government – at least till he sat as the Head of State. Lenin and Troskii used specific strategies, such as forming alliances with other revolutionary groups and leveraging the discontent of soldiers and workers, to successfully overthrow the Provisional Government. Stalin would employ intra-Bolshevik alliances to expel Troskii as the heir of Lenin.

      The simplistic narrative of the Gospels – a story of Santa Claus coming to town lies told to children. Religious belief systems, no different than Stalin’s and Hitler’s propaganda lies told to their Party “believers”. The church persecution of “Xtian heretics” — no different than Stalin’s show trials of Bolshevik leaders whose opinions threatened the stability of Stalin’s One Man dictatorship.

      Or Hitler’s, the “Night of the Long Knives,” purge which executed several leaders of the Sturmabteilung (SA), also known as the Brown Shirts, as well as other political adversaries. The SA, led by Ernst Röhm, instrumental in Hitler’s rise to power, but by 1934, their increasing power and Röhm’s ambitions posed a threat to Hitler and the more conservative elements of the Nazi Party, including the military (Reichswehr) and the SS (Schutzstaffel).

      Hitler used a purge to consolidate his power, eliminate rivals, and gain the support of the military, which viewed the SA as a potential threat. The event resulted in the deaths of many SA leaders and other political opponents, solidifying Hitler’s control over the Nazi Party and the German state. The Night of the Long Knives, often seen as a turning point in the establishment of Hitler’s dictatorship.

      During the Middle Ages the Pope instituted similar purges of all heretic gnostic and Protestant believers which challenged the dominance of the church monopoly over how to understand and interpret the NT\gospels. For example all church leaders have denounced to this very day the revelation of the Oral Torah as explained through the kabbalah of rabbi Akiva’s four part פרדס logic format.

      Peter Lombard (c. 1100-1160), a significant figure in medieval theology, best known for his work “Sentences” (Sententiae), which became a cornerstone of Scholastic thought. His “Sentences” – a compilation of theological opinions and teachings from earlier Church Fathers and theologians, structured in a way that facilitated debate and discussion among scholars. The “Sentences” addressed various topics, including the nature of God, the sacraments, and the virtues. It provided a systematic approach to theology that encouraged critical thinking and analysis.

      Gratian, who lived around 1140, a prominent medieval scholar and jurist, best known for his work in canon law. He often referred to by many catholics as the “Father of Canon Law”, due to his significant contributions to the development of ecclesiastical legal systems in the Catholic church. His most notable work – the “Decretum Gratiani.” A comprehensive compilation of canon law that organized and harmonized the various legal texts and decrees which accumulated over the years. This work, pivotal in establishing a systematic approach to canon law and served as a foundational text for later legal scholars and the development of church law.

      Gratian’s “Decretum” addressed various topics, including the authority of the church, the nature of sin, and the administration of sacraments. Gratian’s ‘Decretum’ shaped the Church’s legal framework and remained a foundational text in canon law and theology for centuries. His work laid the groundwork for subsequent developments in both canon law and civil law.

      Saint Albert the Great, another significant figure in the development of medieval philosophy and science. Albertus Magnus, a mentor to Thomas Aquinas at the University of Paris. His influence on Aquinas helped shape the latter’s integration of Aristotelian philosophy with Xtian theology. He played a crucial role in reintroducing Aristotelian philosophy to the Xtian intellectual tradition.

      Albertus sought to reconcile Aristotle’s ideas with Xtian doctrine, emphasizing the compatibility of faith and reason. Often regarded as one of the first to systematically study the natural world. His integration of Aristotelian philosophy with Xtian theology influenced not only his students, like Aquinas, but also the broader development of Western philosophy and science. His work in biology, mineralogy, and metaphysics, all of which were deeply empirical for the time viewed as a bridge between the ancient philosophy and the rediscovered ancient Greek logic philosophies in the 10th Century.

      Thomas Aquinas (1225-1274): Perhaps the most famous Scholastic philosopher and theologian, Aquinas – best known for his works “Summa Theologica” and “Summa Contra Gentiles.” He sought to reconcile faith and reason, drawing heavily on Aristotelian philosophy.

      This is Aquinas’s most famous work, structured as a comprehensive guide to theology. It addresses various theological questions, including the existence of God, the nature of man, and moral principles. The work is notable for its systematic approach and use of Aristotelian logic.

      Summa Contra Gentiles, Aquinas defends the Xtian faith against non-Xtian philosophies, particularly those of Islam and Judaism. It emphasizes the rational basis of faith and aims to demonstrate the compatibility of reason and revelation. Its failure to address the 4 part inductive reasoning logic of Oral Torah ultimately proves the propaganda half truths of church theology.

      Aquinas, by stark contrast drew heavily on the works of Aristotle rather than rabbi Akiva. The latter views the Talmud compared to the warp/weft threads of a loom. Where דרוש ופשט interpret T’NaCH prophetic mussar and interpret the kvanna of Aggadic stories. While רמז וסוד conceal as the foundation of time oriented commandments express through both Torah commandments and Talmudic halachot. Aquinas consciously chose and integrated Aristotelian philosophy within the fabric of Xtian doctrine. He introduced concepts such as the “Five Ways” to demonstrate the existence of God, arguments based on observation and reason based upon Greek philosophy. And the Xtian Muslim dogma of Universal monotheism.

      Aristotle’s static logic, ideal for constructing bridges. Hence Aquinas prioritized ancient Greek logic as ideal to support catholic dogmatism and Papal Bulls. Fluid\dynamic inductive reasoning/law where opposing prosecutor and defense lawyers rely exclusively upon previous judicial precedents to support pro & con opinions, hardly served the interests of a Vatican bible dictatorship. All three—Church, Stalin, Hitler—feared epistemological rivals: alternative systems of truth and authority. Like Stalinist “confessions” under torture, medieval inquisitions produced fabricated heresies to maintain a monopoly over “truth.”

      Aquinas, known for his development of the concept of ancient Greek ‘natural law’. Which posits that moral principles best understood through human reason and inherent in the nature of human beings. His method involved posing Socratic-Plato questions, presenting objections, and then providing answers, which became a hallmark of Scholastic methodology.

      Suppression of heretical beliefs and movements that challenged Vatican authority and interpretation of Xtian substitute theology doctrine included church denial of the Oral Torah revelation at Horev. Rabbi Akiva’s 4 part inductive logic system “replaced” by Aristotle’s 3 part syllogism of deductive logic. The latter shaped the church narrative. Logos (Greek abstraction) vs. Dibur or Torah SheB’al Peh (Oath alliance active remembrance of the oaths sworn by Avraham Yitzak and Yaacov.), which the church fathers violently denounce. In 1242 the Pope ordered the public burning of all Talmudic manuscripts within the whole of France.

      The church defined heresy as beliefs or practices that deviated from established doctrine dogma and Vatican Bulls. Groups such as the Cathars and Waldensians, and of course Jews, labeled as cursed heretics for their stubborn stiff-necked alternative interpretations of Xtianity; Jews who viewed the NT as a Roman fraud, utterly despised by being impoverished through taxation without representation and thrown into ghetto gulags for multiple Centuries – פרדס inductive reasoning, compares to mentioning aloud the name of Lord Voldemort.

      Established in the 12th century, the Inquisition formalized systematic oppression into a Nazi-like system – wherein the catholic thought police identified, prosecuted and slaughtered “heretics”. It involved pre-decided judicial investigations, trials, employed to conceal satanic human torture. The most infamous of these the notorious war-crimes: Spanish Inquisition. Begun in 1478, targeting Jews, Muslims, and Protestant reformers.

      Suppression of heretical beliefs and movements that challenged Vatican authority and interpretation of Xtian doctrine, specifically included church denial of the Oral Torah revelation at Horev. Which also laid the foundation for Stalin’s later show trials in the 1930s.

      Rabbi Akiva’s 4 part inductive logic system, Xtian replacement theology” prioritized and emphasized both Paul’s ‘original sin’ theology and later Aristotle’s 3 part syllogism of deductive logic, and denounced Jewish Oral Torah as non existent. This proverbial ostrich burying head in sand cowardice, such tuma pusillanimity shapes the church narratives to this very day.

      The church classically defined heresy, prior to the French Revolution, as beliefs or practices that deviated and challenged the church dictate. Groups such as the Cathars and Waldensians, labeled as heretics for their alternative interpretations of both bible & Xtianity. Many groups other than these specific particulars utterly rejected the church Vatican monopoly – authority and power – to solely interpret the intent of both bible and church dogma. The Inquisition prosecution of heretics involved quasi-investigations, trials, and often torture punishments, resulting in execution.

      The Gospel of John, written in Greek. The earliest known manuscripts of the Gospel of john include fragments such as the Rylands Library Papyrus P52, which dates to around 125 CE. This fragment, the oldest known manuscript of any part of the New Testament and contains a few verses from John 18. Other significant manuscripts, like Codex Sinaiticus and Codex Vaticanus, date from the 4th century CE and include the entire text of the Gospel.

      The early Church Fathers, who were primarily Greek and Latin speakers, recognized the Greek text as the authoritative version. They often cited it in their writings, which supports the Rylands Library Papyrus P52, and contributes to the perception that the john gospel was originally composed in Greek. During this period of the Roman empire Greek served as the lingua franca – the medium of communication between peoples of different languages.

      The Hellenistic themes of pre-existent divinity and hypostatic union present significant theological challenges when compared to the foundational principles of revelation as outlined in the Torah, particularly the events at Sinai. Pre-Existent Divinity, this concept suggests that certain divine beings or aspects of divinity existed before the creation of the world. In Hellenistic thought, this often refers to the idea of a divine Logos or intermediary that existed alongside God before the creation of the universe. In Xtian theology, this Greek concept, reflected in the belief in the pre-existence of Christ, seen as the divine Word (Logos) that was with God and was God (John 1:1).

      While some early Church Fathers, like Papias, mentioned a possible ‘Hebrew Gospel’, they did not specifically attribute this to john. The notion of a Hebrew Gospel has been discussed in the context of the early Christian community’s use of different languages and texts. However, there no manuscript exists that definitively supports this revisionist history narrative. Most of the early references to such texts, compare to church blood libel slanders – indirect and often speculative. The lack of concrete manuscript evidence has led many scholars to view the idea of a Hebrew Gospel of John as most base revisionist history. The Greek Gospel of John, with no reliable Hebrew precedent, confirms the Roman-Hellenistic theological trajectory—not an indigenous Semitic prophecy.

      The absence of a Hebrew manuscript or even substantial references to it in early Christian writings further proves this as just another blood libel lie. The theological themes in the Gospel of John, such as the Logos (Word) and the divinity of Christ, align more closely with Hellenistic thought than Hebrew thought which totally repudiate it. Attempts by Xtians in this Century to declare that Logos means “ben” or “JeZeus” amounts to creating their own ‘Oral Torah way’ to interpret the NT, while denying the existence of the revelation of the Oral Torah at Horev.

      The church’s persecution of heresy did not merely target political dissent—it waged wars against competing systems of legal and judicial reasoning vs. legislative statute law dictates made by tyrants or non elected bureaucrats. The Jewish Oral Torah, whose revelatory authority at Horev, rooted in inductive logic and oaths precedent active remembrance of the Avot; this judicial common law fundamentally threatened the Vatican’s imposed monopoly over its Pravda – truth. Replacing Rabbi Akiva’s פרדס framework with Aristotle’s deductive syllogism, the Church attempted to implode T’NaCH and Talmudic common law judicial legalism. That actively shapes and influences the cultures and customs which defines Jewish identity as a people of the chosen Cohen nation.

      The battle over heresy, never merely about doctrine—rather, a battle over interpretive sovereignty. The church’s erasure of the Oral Torah, its violent rejection of the פרדס legal judicial legislative review, and its dogmatic substitution of Greek metaphysics, all point to a broader imperial strategy: the silencing of Sinai. Just as Stalin erased rivals and Hitler purged the SA, the Vatican constructed a theological police state—burning the Talmud, ghettoizing Jews, and replacing the oath alliance conscious remembrance of the Avot through the tefillah from the Torah kre’a shma, the church intentionally sought to implode Horev replaced by the empire of Rome. That war on revelation still echoes in every attempt to retranslate the Gospel into Hebrew, to resurrect ‘Logos’ as ‘Ben,’ and to pass fiction as prophecy.”

      The Torah commandment to uproot Canaanite cultures reflects not cruelty but covenantal mercy (מידת רחום)—a national immunization against cultural apostasy and idolatry. The second commandment warns against assimilating into societies that reject the Horev revelation, whether ancient Canaanites or modern ideological empires like Rome and Mecca. Failure to uproot the ancient Canaanites directly threatened the 2nd Sinai commandment not to follow the cultures and customs of peoples who reject the revelation of the Torah at Sinai and Horev. The peoples of both Xtianity and Islam reject the revelation of the Torah at Sinai and Horev. Hence the church sought to implode and cause the People of Israel to forget the Oral Torah just as did the assimilated Tzeddukim who sought to transform Jerusalem into a Greek polis.

      Reply

   4. The mitzva of observing Torah commandments לשמה within the borders of the oath sworn brit lands, the inheritance of the Chosen Cohen people.

      [[[ Within the covenantal framework that you so powerfully defend, how do you see the role of individual conscience? Not as a competing system, but as a faculty formed by oath remembrance and living Torah? I[[[ Within the covenantal framework that you so powerfully defend, how do you see the role of individual conscience? Not as a competing system, but as a faculty formed by oath remembrance and living Torah? In a world saturated with propaganda and revisionism, what disciplines shape that conscience to remain true to Sinai? ]]]

      The Books of שמות וויקרא concentrate on the avodat HaShem of dedicating korbanot. This “service” does not exist as offering up a barbeque unto Heaven. The mitzva of the פרט case of Moshiach learns from the כלל of korbanot services of the House of Aaron.

      Another בנין אב-precedent, the כלל for faith: צדק צדק תרדוף. Still another פרט-בנין אב precedent: the court case of Hebrew slaves vs. the State of Par’o – beating slaves for their rebellion to meet their brick production quota consequent to Par’o withholding the required straw.

      One other בנין אב-precedent learns from the כלל that all ברכות require שם ומלכות.

      Just as a korban requires a dedication to achieve a specific specified purpose, so too the mitzva of Moshiach. Specifically in the mitzva case dedication of Moshiach, this dedicated “king” sanctified לשמה to rule the land with Judicial justice, working through the common law lateral Sanhedrin courtrooms. Based upon the Torah Constitutional mandate that the Sanhedrin courts operate through משנה תורה-Legislative Review of any and all statute laws or bureaucratic regulations imposed by the Monarchy and/or his government.

      The often repeated rebuke which the Book of Shmuel makes upon the House of David as Moshiach, the injustice shown to the husband of Bat Sheva. This פרט-specific defines the כלל dedication of the mitzva dedication of Moshiach. No such dedication for the mitzva of Moshiach to become a substitute theology which has some mythical theologically based messiah to replace the chosen Cohen People.

      The opening word of the Torah בראשית, through the aggadic stories of the Creation, teaches the k’vanna of tohor time-oriented commandments; as the Av of the תולדות secondary source positive and negative commandments located specifically in the Books of שמות ויקרא ובמדבר. Hence just as the Book of בראשית introduces the Avot Avraham Yitzak and Yaacov, this opening first Book of the Torah introduces Av tohor time-oriented commandments which the rest of the Books of the Torah come to clarify.

      For example: what separates tohor spirits from tumah spirits? Avodat HaShem in the Mishkan, only served in the state of tohor middot. For a Cohen to serve within the Mishkan in a condition of tumah middot – this Av transgression carries the din of כרת. Cutting off that person and his children from the oath brit wherein HaShem and the Avot mutually swore to create the chosen Cohen people יש מאין. This latter בראשית most essential idea shares nothing with tuma middot which promote racial or genetic inheritance of the Jewish race – as the Xtian church and Nazis promote – examples of tumah middot.

      Hence to swear a Torah oath requires שם ומלכות like as do all ברכות from the Torah. The sin of the Golden Calf – a substitute theology which replaces the revelation of the 1st Sinai commandment revelation of the Spirit Divine Presence Name unto other word-Gods. Avoda zara by definition worships other Word-gods. The sin of the Golden Calf serves as the defining פרט for the 2nd Sinai Commandment כלל not to worship other Gods.

      Therefore all Torah oath britot require שם ומלכות. The Name clearly directly links to the Spirit Divine Presence Name revealed in the first Sinai commandment. The term מלך refers to the כלל mitzva of the dedication of the spirit of משיח as expressed through all tohor time oriented Av commandments … the righteous pursuit of justice to achieve shalom among the chosen Cohen people throughout the generations in all Ages and times while Jews rule our ancient homelands.

      מלכות understood as the dedication of defined tohor middot. אל remembrance of the Sin of the Golden Calf. רחום the inference which turns pity upon its head. Obliterating the Canaanites, the killing of the minor stubborn and rebellious child, the war against Amalek (Jewish assimilation to foreign cultures and customs of peoples who do not accept the revelation of the Torah at Sinai. And intermarriage with such Goyim). The middah of רחום a Jew dedicates how he shall socially interact with both his people and Goyim in the future; specifically through the dedication of defined tohor middot. חנון the general dedication to dedicate all future behavioral patterns with family friends, people, and even Goyim by and through the future born tohor middot that a person dedicates whenever that Jews does Torah or Talmudic mitzvot/halachot.

      Both Xtianity and Islam worship other Word-gods. Therefore both religions do not define faith as the pursuit of justice, but rather belief in the theologies about these Word-gods.

      [[[ Also, when you speak of the erasure of Jewish self-determination through revisionist Palestinian narratives, I hear both an intellectual rebuttal and a deep historical wound. Is your critique aimed primarily at the political manipulation of language and borders—or also at the erasure of Jewish covenantal memory from the land itself? ]]]

      Unlike the Xtian and Muslims theologies which promote some pie in the sky Universal Monotheism God, the revelation of the Torah at Sinai revealed the local tribal God of Israel. When David fled from king Shaul he declared as he entered g’lut lands: “I have been forced to abandon God”. Just as the Great and Small Sanhedrin courts only have jurisdiction within the borders of the Jewish state so too the local God of Israel. Herein the answer given to the Holocaust survivor who said to me: “I was in Auschwitz, Where was God?” When I lived in the US and Xtian people asked me if I was a religious Jew? I responded with: I am an atheist praise God. But even living within the borders of the oath sworn brit alliance lands I habitually respond to Goyim with “I am an atheist – praise God”. Meaning, I do not believe in any theological/creed construct of Word-gods – praise God. LOL Torah, its deep and requires a sense of humor.

      The curse of g’lut-exile of my people almost immediately caused Jews to lose the wisdom how to do mitzvot לשמה. G’lut Jewry does not understand how to employ and work our Yatrir HaTov within our hearts. The בנין אב-precedent of blowing the shofer serves as a פרט to define the כלל of Yatzir HaTov. Meaning, to blow a shofar requires air from the lungs. But to blow a spirit from the Yatzir HaTov within the heart requires the k’vanna, (all time-oriented commandments require k’vanna) the dedication of defined tohor middot spirits. This כללי-general idea of tohor middot, it defines the dedication of the middah of חנון.

      Herein a definition of 3 of the 13 tohor middot which a person dedicates through Yatzir Tov k’vannot from within their hearts. Jews uprooted from our homelands by both the Babylonians and Romans caused the g’lut cursed survivors to lose this kabbalah wisdom which defines how to do mitzvot לשמה.

      Reply

5. Human society not flat, nor a טיפש פשט mythology.

   The zionist experiment of democracy faces some criticism by Jews such as myself who favor restoration of a Torah constitutional Republic which mandates a lateral Sanhedrin common law courts to regulate all laws passed by Jerusalem and the state legislatures of the 12 Tribes. Imposing Judicial Legislative Review upon Sanhedrin common law courtrooms with the Mandated Constitutional power to conduct trials which judge Capital Crimes offenses, and impose 4 different types of death penalties, dependent upon the nature of the Capital crimes committed. And equally vital and important דיוק inference to judging Capital Crimes Cases: To judge the leadership responsible for Federal and State governments; based through evidence of laws bureaucratically imposed by government authority officials — viewed through the lenses of prophetic משנה תורה-Legislative Review.

   The prioritization of lateral common law Sanhedrin courtrooms over institutional machinery of governance, which directly includes government leadership positions within these institutions of government, this essential clause defines, separates, and make unique Jewish political science. Faith: the Torah defines as justice justice pursue; a direct reference to lateral Sanhedrin common law courtrooms having the mandate of ‘Legislative Review’ over all governments – Jerusalem or any tribal/state legislature.

   Democracy or democratic institutions not part of the Jewish cultural traditions. Democratic mob rule, a Greek idea and not a Jewish cultural concept. Leaders “anointed” under the pre-condition that they will faithfully pursue justice as the rule of law. As in all Human endeavors, the humanity of Man, the ideal and the practical realities – a wide gap separates the two. When a leader sufficiently abuses his leadership mandate a prophet, representative of the Sanhedrin Court, impeaches that leader and replaces him with another. The stories in the Book of Judges and Samuel and Kings, which pits, for example: Shaul against David, serve as precedent models which separate Ordered societies from chaotic societies collapsing into a state of anarchy.

   Imposition of some grand Cathedral, Soloman Temple – like institutions comparable the newest Federal Reserve building in the US, the graphic porn of pork graft in government that has no shame – within any given civilization. Institutions compare to people that bow down and worship idols. Buildings of wood and stone do not promise efficient good governance. Public expenditure of taxes to build such grand structures of Egoism, they serve witness to a stratification of aristocratic feudal Lord/peasant economic anarchy; which imposes wealth and justifies ‘might make right’ judicial injustice, oppression, theft, and even taboo incest or murder.

   Contrast the IDF with its direct linkage with power projection through Foreign Policy. Ideally Foreign Policy plays second fiddle to domestic Home Rule. But often the nature of the Humanity of Man, Foreign Policies prioritized over Domestic Policies. This Yatzir Ha’Rah, once more its power seduction dominates the dynamic “ideal vs actual”; this gap separates the vision of governance from the cruel reality – that all men sit and crap on toilets, and it stinks. The Human potential NEVER achieves the Human ideal messiah.

   NT mythology no different than Homer’s Iliad, and Odyssey. Hesiod’s Theogony and Works and Days. Aeschylus’s The Orestia. Sophocles Oedipus Rus. Euripides Medea etc etc these Greek myth stories, they compare to how Xtians worship their silly sophomoric bible translations which depict a messiah savior that rises from the judicial oppression grave and saves all Humanity — despite the Caesar Son of Gods – the personification of Hercules/JeZeus in flesh, blood & History.

   The fly in this ever so sweet ointment, myths do not actually make and determine history. As history does not shape and determine modern life today in any society in all the annuls of Humans living on this Earth. Worshipping history as God the exact same idolatry as worshipping Shlomo’s or Herod’s Temples made of wood and stone. Institutionalized buildings, no matter the cost of their construction does not and never has produced the righteous pursuit of judicial common law justice.


   Reply

   1. Beware of Goyim false messiah narratives. Religious masturbation, how utterly depressing

      Both Harry Potter and Weight and Gift of the Cross fail to grasp the Torah concept of Sacrifices as the medium wherein the chosen Cohen People swear a Torah oath “brit” to employ tohor middot within their Yatzir Ha’Tov within the heart.

      What Christianity and Potter miss – that the Torah idea of korban, simply not a magical transaction. But a legal act of swearing fidelity to the brit first established by Avraham Yitzak and Yaacov which creates the Chosen Cohen people – תמיד מעשה בראשית – through the Avot commandments known as time-oriented commandments which require prophetic mussar as their most essential and required k’vanna; meaning the dedication of defined Oral Torah tohor middot first revealed to Moshe 40 days after the sin of the Golden Calf on Yom Kippur.

      Both works of fiction and revisionist history tell a story of folks in possession of God like powers awarded and bestowed from some undefined Father who sits upon some throne in Heaven, and who bestows magical messiah-powers upon His chosen beloved. Both mythical characters of Harry Potter and JeZeus make the ultimate sacrifice, and sacrifice their lives as the pathway to achieve ”salvation”.

      Both fictional narratives fail to define either how the Torah understands the meaning of terms like prophesy, love or even – and most significantly – Torah sacrifices! Even more significant both messiah novels fail to address the Torah concept of Moshiach as learned from Par’o having his “Court” inflict torture upon Hebrew slaves for their failure to meet their quota of bricks!

      This story as told in the beginning of the Book of שמות, serves as the kabbalah יסוד, wherein Torah common law relies upon Torah precedents to understand the dedication of the mitzva of Moshiach, defined as the righteous pursuit of judicial justice which strives to make fair compensation of damages inflicted by Party A upon Party B.

      “The Weight and Gift of the Cross,” the reflection on JeZeus as the Messiah emphasizes themes of sacrifice, redemption, and the call to discipleship.

      However, this narrative – critiqued for presenting a simplified view of messianic expectations, focusing on personal salvation without adequately addressing the complexities of justice and accountability.

      But even more central and far greater priority, both fictional narratives utterly fail to grasp that Torah commandments apply – like as does the mitzva of Shabbat – to all Jews in all generations. The idea of some chosen messiah God figure – an utterly alien foreign abomination of Av tumah avoda zarah.

      Both narratives fail to engage with the Torah’s understanding of the Messiah, rooted in concepts of justice, ethical behavior, and communal responsibility. The messianic role in Judaism – not merely about individual salvation but involves a holy dedication (directly comparable to a korban burnt upon the altar) which applies straight across the board to the entire chosen seed of Avraham Yitzak and Yaacov; that all generations – rather than some chosen specific individual – have the obligation to sanctify the mitzva of Moshiach, as a Torah commandment, to pursue and sanctify righteous judicial Sanhedrin common law courtroom justice.

      Torah “Prophets”, understood as “police agents” of the Sanhedrin courts who enforce the Legislative Review judicial rulings of the lateral Sanhedrin common law courtrooms.

      Torah Prophets have the Constitutional mandate to make Legislative Review of government statute laws; they can both anoint and depose kings! Police/prophets give teeth to the rulings of Sanhedrin courts. Judicial legislative review defines the name of the 5th Book of the Torah משנה תורה as well as rabbi Yechuda Ha’Nasi’s משנה.

      Both of these non Jewish narratives, by stark contrast reflect the Goyim cultural & customs understanding of Messiah. They create fantastical worlds where mythical beings possess extraordinary powers.

      In Harry Potter, together with his Cross-like scar upon his forehead, which imprisons a soul of evil, magic serves as but a metaphor for personal growth and moral choices; while the Gospels, miraculous events, often interpreted as divine intervention – like cursed trees immediately dying or herds of pigs running off of cliffs to their deaths. Such wild fictional story narratives implicitly instructs the gospel rebuke of: “By their fruits you shall know them.” Why ‘implicitly’? Because the church has ignored this gospel rebuke for 2000+ years.

      These cultural stories of how Goyim perceive ancient Hebrews or modern British witch societies, they both reflect outsider cultural narratives that shape the reading of how non Jewish audiences understand – good and evil, morality, and human experiences.

      These fictional narrative employ fantastical elements to convey propaganda disturbed emotional belief systems later developed into both Cannon and Creeds. Easter, known as Lent, commonly know as “Passion of Christ”, which commemorates blood libel pogroms so that Jews endure their accountability for killing God.

      Both imaginary narratives fail to hold their own criminally insane and violent believers to any judicial justice of accountability. Post the Wizarding War, only a few criminally insane war-criminals sent to jail. Rather than mass public executions, Goyim courts quietly freed guilty war-criminals. The Catholic church established rat-lines to assist Nazis to flee to South America.

      Never the implied gospel rebuke: “By their Fruits you shall know them” demand for accountability for crimes. Church morality limited this gospel rebuke only to the Jews.

      Pope Pius XII made an open alliance with Hitler, and Martin Luther promoted not just Nazi Book burnings, but actual mass murder of Jews burned to their collective deaths inside synagogues. The Catholic public burning of the Talmud in Paris France in 1242, served as the inspiration of Nazi hate crimes.

      The Harry Potter witching world directly compares to the three Century ghetto-gulags, wherein the church threw Jewish refugee populations into prisons of poverty. The concealed world of witchcraft societies likewise compares to the forced mass population transfers – similar to the 1492 Spanish expulsion of Jews. The weakness of magic in the Potter story, magic cannot produce food any more than Jews languishing in Catholic gulag ghettos.

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6. A Classic example of how the heart and soul of Torah gets lost in Goyim tits on a boar hog translations.

   “There came also a multitude out of the cities round about unto Jerusalem…” In Acts 5:16, the Greek phrase perix tō Ierousalēm simply refers to, nearby towns, surrounding villages, local communities in Judea — a geographical description of the region immediately around Jerusalem in the early 1st Century. No manuscript—Greek, Latin, Syriac, Coptic, or otherwise—contains anything resembling “Fort Worth” in Acts 5:16.

   The phrase “round about unto Jerusalem” simply means the towns and villages surrounding Jerusalem in the 1st century. Fort Worth founded in 1849, almost 1,800 years after Acts was written. The Book of Acts written before any of the gospels were ever penned.

   There is no ancient place named Fort Worth anywhere in Judea, Samaria, or the Roman Empire. The Book of Acts written before any of the 4 gospel Roman Protocols of the Elders of Zion “counterfeits”. That the church fathers organized their NT fraud with the gospel followed by Acts as corrupt as Fort Worth!

   The earliest gospel of Mark written in Rome, perhaps prior to the destruction of Herod’s temple abomination. One Roman guard famously quoted as saying, “Its better to be Herod’s dog than a family member!”

   If the Book of Acts was written in 62 CE then it predates any gospel of Mark “speculation”. Gossip narratives and speculation do not replace eye witness first hand information. Hence debates upon the NT as “historical” evidence as false as a mad hatter. Historians have no clear evidence one way or the other. Such a debate clearly separates the emphasis of the T’NaCH Jewish literature vs. the Xtian NT literature. Prophets command mussar they to not teach history. The NT fraud requires a physical historical man JeZeus. Otherwise this fraud religion collapses like a house of cards.

   Acts ends with Paul alive. No mention of Paul’s death. No mention of the Temple’s destruction. Therefore Acts was written before 70 CE, possibly around 62 CE. But all this 2000+ years later speculation fails to address the main point. T’NaCH commands mussar not history. Rava for example teaches that Job existed as a fictional imaginary man. The point of the Book of Job, to teach the mussar of g’lut and redemption from g’lut. This places the Book of Job on par and similar to the Book of Sh’mot – the 2nd Book of the Written Torah. The attempts by “scholars” thousands of years after the fact to argue that Mark preceded Acts – simply Pie in the Sky speculative nonsense.

   The merit behind interpreting the NT as the equivalent of the Russian secret police Protocols of the Elders of Zion slander employed to justify the pogroms of the late 19th Century …

   Just as similar speculation that Paul served as an Agent Provacateur of Rabban Gamliel of the Great Sanhedrin. Jews in Judea and Alexandria Egypt locked in brutal and bitter war. Alexandria with its huge library burnt to the ground prior to the destruction of Herod’s Temple abomination.

   Why the reference ‘Temple abomination’? Starting with the avoda zara of king Shlomo who first built the Temple abomination of avoda zara. The prophet Natan forbade king David to copy how Goyim civilizations worshipped their Gods. Just as Rehovoam ignored the advice of Shlomo’s advisors, so too Shlomo ignored the council of the prophet Natan. The Beit HaMikdash not a building of wood and stone idolatry but rather the establishment of the Federal Sanhedrin common law legal court system!

   T’NaCH “wisdom” literature serves to “understand” Av Torah time-oriented commandments which require prophetic mussar as their k’vanna. The historical Books of Kings, a prophetic work, does not teach theology (the Xtian interpretation) but rather it give a big picture contexts to the Books of the Prophets! This qualifies as כלל פרט according to the middot of rabbi Yishmael. Mussar does not mean “ethical instruction”. The latter an entirely false parameter of prophesy. Mussar defines the k’vanna of the 13 tohor middot Oral Torah revealed to Moshe 40 days after the sin of the Golden Calf wherein the ערב רב assimilated and intermarried Jews translated the revelation of the Spirit Name who fills the Yatzir Ha’Tov heart – the נמשל of the Mishkan משל.

   The church fathers read the Book of Sh’mot as history rather than as prophetic mussar. The Torah speaks in the language of Man, it instructs mussar through משל\נמשל model/paradigm. The Creation story of the Universe instructs through this משל of 6 days time, to teach the mussar נמשל of time-oriented commandments wherein “time” understood as “wisdom” – משל\נמשל.

   Hence the church Old Testament New Testament propaganda falsely conceals the open fact that the literature of the T’NaCH radically different from the revisionist history propaganda of the letters of Paul and the Roman Protocols of the Elders of Zion slander forgery. Both Paul introduced in Acts served as an Agent Provacateur to undermine the false messiah Roman propaganda of Mark’s JeZeus. Paul by declaring brit melah as a void Torah commandment undermined the influence of the Roman false messiah gospel narrative prior to the outbreak of the great Jewish revolt in 66 CE. Paul traveled to Rome to inject a form of monotheism into Roman polytheistic society. With the purpose to undermind the foundations of Roman civilization; to crack the “Ethical Containment Force” of Roman soceity.

   Paul’s propaganda aimed to promote Civil War in Rome based upon Yehuda Maccabee’s propaganda which publicly declared Judea’s loyalty to the “real” king of the Syrian Greek empire! This Pauline propaganda based upon the generic כלל: “If it aint broke don’t fix it.” Obviously this modern rendition seeks to emphasize that Torah as a common law precedent based legal system shaped how ancient Jewish civilizations revolted against the Syrian Greek and Roman empires.

   The scholarship of ancient texts has nothing to do with a Greek Athens democratic model. The revelation of the Oral Torah פרדס inductive logic sh’itta starkly contrasts with ancient Greek philosoplers, specifically Plato and Aristotle’s deductive logic of static reasoning. פרדס logic a fluid logic similar to Calculus varables. Whereas Greek logic deductive & static, similar to Euclid’s plane geometry.

   If the T’NaCH, most essentially mussar and not history, what—if anything—do you think gets “lost in the translation”, similar to Fort Worth – when Conservative, Reform Judaism start defending T’NaCH on historical or archaeological grounds, instead of on its power as prophetic mussar?

   This question delves straight into the Rambam Civil War? During the Dark Ages, the roads built by the Roman empire had totally collapsed. People stopped traveling distances due to the risks of being attacked and murdered. Interstate commerce totally collapsed. Jewish communities scattered across the face of Europe, the Middle East and North Africa, how could they maintain some type of standardized culture and customs which would prevent Jews from assimilating to the dominant cultures and customs of the peoples wherein they lived as a despised refugee minority populaiton which had no rights???

   Scholars starting with the B’HaG and Rif organized Talmudic common law into something new and all together different than what the Framers of both the T’NaCH and Talmud originally envisioned. Originally the T’NaCH organized mussar middot into a Common law, precedent based, middot system which compared one NaCH sugya to similar NaCH sugyot which contained the identical set of Oral Torah middot. By aligning two or more sugyot which had the same set of Oral Torah middot (‘ה’ ה’ אל רחום וחנון וכו), this comparison of sugyot called דרוש; this alignment of similar (precedent based middot) served as something like the rear and front sights of a rifle which permitted the “sniper” to kill a target down range.

   This “kill” משל has the “k’vanna” נמשל. Hence the later Talmud based upon the משל of a loom which has opposing warp vs. weft threads. The k’vanna of the Framers of the Talmud, to create a literature of Great Sanhedrin judical court room rulings (the Mishna) together with its prosecution and defense attorney precedent debates (the Gemara). Therefore the Framers of the Talmud wrote this ancient text to serve as the judicial model for the future time when Jews would slaughter the Roman occupiers of Judea and re-establish Jewish National Independence like as occurred in 1948 and again in 1967 CE.

   Do Jews feel anger for Xtian and Muslim war crimes perpetrated against low hanging Jewish refugee easy victims. Jews no different than any other Human being abused by tyrrants. But the bottom line for the Framers of both the T’NaCH and Talmudic literature, not to promote Jewish anger and hatred against our oppressor cruel Par’o like enemies; any more than the Book of Sh’mot promotes anger and hatred against the Egyptians! In point of fact the Torah directly commands a negative commandment which forbids Israel to hate either specifically Egyptians and Esau in general. Esau the metaphor for Xtian Europeans.

   What gets lost when Jews defend Tanakh as history instead of prophetic mussar?
   The substance of allTanakh literature: to create an oath brit alliance which obligates all generations of Israel to dedicate tohor middot in how we interact and exchange with our people; middot-driven, common-law consciousness that “understands” time as wisdom – most specifically as time-oriented Av commandments which require prophetic mussar\interpretations of the k’vanna of tohor Oral Torah middot. And g’lut-exile interpreted through משל/נמשל – blessing/curse Torah oath brit. And not through the lens of Greek proof or Xtian biography revisionist history or substitute theology NT or Koran Gods.

   The day and night difference which for ever separates the Hebrew T’NaCH from either the Xtian NT or Arab Koran – translating poetry into prose — keeps the words, buth the rhythm, the soul, the imperative to “understand” (like from like distinctions) through mussar prophetic tohor middot – lost in the sophomoric translations. Gone, like Fort Worth in Acts.

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