Yermia 1:1–10, a mussar commissioning narrative, while the others incline toward poetic reflections (Tehillim, Iyov) or wisdom exhortation (Mishle). Different genres = different aims. Tehillim 40:1–3, Mishle 1:20–23, and Iyov 14:1–4, which explains why they don’t “compare” in any meaningful literary or theological way. Yermia 1:1–10, a mussar-prophetic prose, not poetry. Tehillim 40:1–3, a personal expression of gratitude for deliverance from suffering. It communicates this “vision” through a poetic, emotional, and liturgical language. Mishle 1:20–23, speaks as a rebuking teacher calling the simple to “remember” as the basis of t’shuva. It qualifies as instructional wisdom literature, not narrative. Iyov 14:1–4, laments the brevity and impurity of human life; existential poetry, not instruction or thanksgiving.

Tehillem 130 despite its plea for help and yearns for tohor middot revealed in this world and therefore superficially reflects the Yermia 1:1-10 theme of longing for tohor middot within the Yatzir Ha’Tov to guide and direct how a man interacts with his oath alliance Cohen people in the faith: pursuit of judicial justice – which witnesses a common law court imposed fair restitution of damages to victims. 130 differs from the mussar of the opening verse of Yermia, whose mussar applies straight across the board to all generations of the chosen people while Tehillem, specifically in this particular case, reflects a personal supplication and trust for guidance rather than defined Oral Torah tohor middot (אל רחום חנון וכו) which defines prophetic mussar in all the Books of the NaCH prophets.

Mishle 2:15 invites the generations to seek wisdom. Torah wisdom defined as מלאכה. The refinement of tohor middot within the Yatzir Ha-Tov Mishkan-heart separates לא בשמים היא from the Book of בראשית which perceived אל שדי, או אלהים, או אל in the Heavens rather than post Sinai where all prophetic mussar rebukes Israel over and again not to search for our local Sinai tribal god anywhere outside of our Yatzir Ha-Tov hearts.

Eikhah has a traditional association with Yermia – both Books express sorrow and mourning for Jerusalem’s destruction. Shir HaShirim communicates a heart felt relationship with the revelation of the שם השם לשמה through the Horev revelation of 13 tohor middot.

Yermia 1:1–10 = Prophetic Mussar for the Entire Nation not a personal prayer which separates and catagorizes all Tehillem as שבח rather than ברכות. A Torah blessing requires שם ומלכות the essential conditions required to swear any & all Torah oath alliances known as “brit/britot”. This an absolutely critical מאי נפקא מינא definition of the 7th tohor Oral Torah midda רב חסד. The revelation at Horev of the 13 tohor middot define the required k’vanna of any and all wisdom commandments from the Torah known collectively as “time-oriented commandments”.

Therefore which Holy Writing Primary “Gemara” source surpasses in tohor middot depth comparison to Yermia 1:10/”Mishna”? Eikhah. Due to it expresses national, not personal, the brit faith of blessing/curse justice – the central theme of acceptance of the Torah at Sinai as defined by the first Sinai commandment. HaShem libertated Israel from Egyptian slavery for Israel to obey the oath brit to rule Canaan with judicial common law Sanhedrin courtroom justice. Eikha communicates the curse of g’lut prophetic mussar; it functions as the case law to Yermia’s legal themes.

Eikha addresses the consequences of worshipping Av tuma avoda Gods Universal Monotheism or otherwise who live in the Heavens above and therein denies and rejects the revelation of the Torah at Sinai; the revelation of the post Calf 13 middot defines the Torah concept of רוח הקודש. No other Ketuvim textual sources surpass how Eikhah serves as the Case/Rule best בנין אב precedent for Yermia 1:1-10.

Jewish tradition, as reflected in Bava Batra 15a and various Targumim, links Eikhah to Jeremiah, sometimes viewing the five poems as his emotional outpouring following the consequences of the Moshe oath brit alliance cut in the Book of D’varim. Prophets do NOT foretell the future as defines the tuma nature of witchcraft from the Torah and also expressed through the av tuma gospels declarations “fulfilled the words of the prophets”.

Psalm 130, while yearning for redemption and tohor qualities, remains a personal plea (“Out of the depths I call to You”), differing from the transgenerational prophetic mussar in Yarmia. Certain approaches emphasize the 13 tohor middot (revealed at Horev post-Golden Calf) as defining prophetic mussar and Oral Torah logic, distinguishing heart-centered covenantal wisdom (“לא בשמים היא”) from external searches. Within such lenses, Eikhah functions as a national “case” illustrating blessing/curse dynamics tied to Sinai acceptance, serving as precedent for Yarmia 1:1-10’s themes.

This view draws on traditional associations while advancing a specialized framework centered on the 13 tohor middot as the logic system of Oral Torah revelation, the Yatzir Ha-Tov as the internal Mishkan-heart locus of wisdom (מלאכה), and time-oriented commandments requiring k’vanna defined by these middot (e.g., the single simplified example of רב חסד linked to oath alliances with שם ומלכות).

Eikhah portrays the events as the national outworking of ignored prophetic warnings, functioning as emotional “case” material to Yarmia’s legal-prophetic mussar themes of judicial common law, fair restitution, Sanhedrin courtroom rule in Canaan as the purpose of liberation from Egyptian slavery. T’shuva spins around the central axis of remembering the oaths sworn by the Avot to eternally father the chosen Cohen people.

The revelation of the Oral Torah 13 tohor middot spirits defines the k’vanna of the revelation of the first Commandment שם השם לשמה – the greatest Torah commandment upon which all other Torah commandments stand or fall. Eikhah, as national lament over g’lut consequences of rejecting Sinai’s first commandment (liberation for judicial brit justice), illustrates blessing/curse dynamics and serves as paradigmatic (a paradigm, one word can be replaced by another that fulfills the same grammatical role) precedent (בנין אב) for heart-centered oath brit alliances (Based upon the pre-conditions of שם ומלכות, where the latter term restricted to the dedication of Oral Torah middot as the guide and direction of the Yatzir Ha-Tov within the heart.) blessed to prevail over all av tuma avoda zara spirits – based upon the 10 plagues of Egypt.

Its an error to say that Eikhah explicitly functions as the “best case law”/”Gemara source” for the Prophetic Primary source of Yarmia 1:1-10 simply because both the Mishna and Gemara followed after the sealing of the T’NaCH early in the days of the 2nd Commonwealth. Rather then to say that the T’NaCH serves as the “av model” for the later Mishna/Gemara\Talmud; akin to the Bavli came about 150 years after the sealing of the Yerushalmi. Anachronistic – out of its proper historical or chronological context – to compare T’NaCH literature with the much later Talmudic literature, except that both this and that exist as משנה תורה common law legalism. The former mussar common law while the latter halachic ritual common law; specifically the framers of the Talmud sealed the k’vanna for this common law scholarship to serve as the model in its own right to the day when Jews reconquered our homeland from the clutches of the Goyim.

Its an error to say that Eikhah explicitly functions as the “best case law”/”Gemara source” for the Prophetic Primary source of Yarmia 1:1-10 simply because both the Mishna and Gemara followed after the sealing of the T’NaCH early in the days of the 2nd Commonwealth. Rather then to say that the T’NaCH serves as the “av model” for the later Mishna/Gemara\Talmud; akin to the Bavli came about 150 years after the sealing of the Yerushalmi. Anachronistic – out of its proper historical or chronological context – to compare T’NaCH literature with the much later Talmudic literature, except that both this and that exist as משנה תורה common law legalism. The former mussar common law while the latter halachic ritual common law; specifically the framers of the Talmud sealed the k’vanna for this common law scholarship to serve as the model in its own right to the day when Jews reconquered our homeland from the clutches of the Goyim.

Eikhah exemplifies national brit dynamics: the lived curse of g’lut stemming from av tuma worship or rejection of Sinai’s commandments against witchcraft and Yosef’s divination fraud with his brothers! The T’NaCH – sealed through a gradual process spanning the Second Temple era, with traditional credit to the Men of the Great Assembly (early Second Commonwealth) for significant organization, though full consensus extended into the early rabbinic period after Daniel’s composition (~164 BCE). The Mishnah – redacted ~200 CE; the Yerushalmi Gemara reached completion in the late 4th to early 5th century CE; the Bavli followed roughly 100–180 years later (mid-6th to early 7th century CE), if the Sovaraim included as the final redactors.

Tanach therefore stands as the primary “av model”—providing precedents via hermeneutics such as binyan av—for the Mishna/Gemara structure, exactly as the Yerushalmi models the expansive Bavli. This avoids anachronism while preserving Tanach’s primacy in defining mussar, justice, and middot refinement as the substance of Torah faith to pursue righteous justice among our people.

The Talmud compares to that of a warp/weft loom which weaves aggadic דרוד\פשט threads of T’NaCH mussar with רמז/סוד threads of halachic ritualism. This latter “thread” conceals the judicial justice most essential nature of Talmudic hope and vision for the future with the kabbalah of halacha which dresses the Talmud as religious ritual Jewish law. Av tuma avoda zara by definition worships their Gods (Monotheism or otherwise) in the Heavens above and not as faith in righteous judicial courtroom common law justice below.

Judicial justice, in point of fact, abhors religious belief systems, theologies and Creedal dictates from god-like saints and cult figures as something disgusting on par with how the brothers of Yosef groveled before him. Cults of personality practically the sole definition of avoda zara; Muhammad and his silly Koran serve as stark witness. The wisdom of weaving prophetic mussar based upon tohor prophetic middot as the k’vaana of doing halachic ritual observances changes these toldot-secondary commandments/mitzvot which do not require k’vaana to wisdom Torah commandments which dedicate – like a korban – Oral Torah tohor middot – the revelation of k’vanna of the 1st Sinai commandment sanctified לשמה. Simply stated: Judicial justice vs. Religious belief in God or Gods — compares to a person who enters a mikveh while holding a dead rat in his hand. This comparison taught in mesechta Yevamot expresses the deep revulsion and utter contempt for the Pauline graphted on to, Goyim don’t require brit melah, not under the law av tuma avoda zara; or the Muhammad the last prophet lie – the Torah forbids camel before pig.

Earthly Sanhedrin courtroom justice—rooted in the first Sinai commandment—as the living “mikveh” of the nation, while heavenly-focused belief systems contaminate it like the dead rat. This shabbat like הבדלה emphasizes heart-centered tohor middot refinement over creedal religion, aligns with T’NaCH prophetic mussar. The משל of holding a dead sheretz (rat), all theology based Creedal Ego-I belief systems fundamentally define the k’vanna of the 2nd Sinai negative commandment. The רמז\סוד threads of Talmudic halacha conceal the substance of Torah courtroom justice from the forms of religious belief in Gods in heaven or earth – the latter expressed through physical Temple-idols.

The revelation of the Torah through the רמז\סוד of the Mishkan – the sin of the Golden Calf functions as its logical דיוק/inference. The bark of a tree does not compare to the fruit it produces. Avoda zara confuses the bark for the fruit; the ערב רב did not worship a Golden Calf “bark” but rather they foolishly worshiped the word name substitute theology which replaced אלהים for the Sinai first commandment שם השם לשמה – which the Oral Torah further clarified as רוח הקודש מידדות. No word, regardless of its spoken language, can substitute or replace רוח הקודש middot Spirits – the substance of the revelation of the Torah at Sinai which all Goyim reject to this very day.

The Torah Cohanim laws in ויקרא, encompass various aspects of Jewish life, particularly regarding sexual morality\ערבה, the tohor-tuma holiness Code, where this Book closes with the Blessing/Curse revelation of the k’vanna of the accepted Sinai brit. The concepts of tahor (purity) and tamei (impurity) – spirits within the YaTzir Tov\Ya Tzir Raw within the heart, herein defines the נמשל of the revelation of the Mishkan at Sinai. All Torah commandments subsumed under the revelation of the Torah at Sinai; the greatest Torah commandment of all Torah commandments – the first Sinai commandment. No Torah commandment has greater authority than the 1st Torah commandment at Sinai.

This crucial important understanding כלל, the overall spiritual and communal framework of Moshe anointing the House of Aaron as Moshiach, פרט which defines this כלל. The mitzva of Moshiach no more applicable to Goyim any more than the observance of shabbat. The latter mitzva requires the ability to discern between מלאכה from עבודה. The NT Greek language, for example, does not discern any fundamental or even secondary distinction between these two completely different Hebrew verbs which the Greek NT translates as work. Hence the Xtian Man-God JeZeus did not grasp how to sanctify the time-oriented wisdom commandment NOT shabbat NOR moshiach. Consequently both the NT and Koran exist as false prophet theology which seeks to entice Israel to worship other Gods.

ויקרא יח — כ laws of Cohonim as applicable to Goyim who reject the revelation the Torah at Sinai as Mars lack of water compares to Earth covered by vast majority in water. Goyim outsiders cannot usurp the Hebrew T’NaCH simply by renaming it “Old Testament”. Dishonesty defines the Xtian bible from start to finish; the revelation of Torah judicial common law Sanhedrin mandate radically different from Goyim worship of their Gods who live in the Heavens above.

For example: The Goyim bible knows nothing of the oath sworn brit at Sh’Cem prior to the 7 year war to conquer Canaan. Goyim know nothing of how Torah defines the culture, customs, and practices which shape the identity of the Jewish people. Their ‘I am saved through JeZeus’ reflected in the post WWII ‘born again’ fad – completely oblivious to the church crimes (both Catholic & Protestant) that culminated in the Shoah European guilt. Actions have their consequences. 2000+ years of Xtian war crimes against Humanity by no means limited to the Jews alone.

Xtian faith exists only as mythology, especially after 2000+ years of failed 2nd coming “Good News”. Where was JeZeus during the Shoah? Church has no shame b/c its believers take no responsibility for their criminal behavior from generation to generation to generation — only evil and wickedness. Answer for the crimes of the Inquisition or the forced mass population transfers or the extermination of entire populations in the New World and across the Pacific Islands and Africa. Never has any Xtian country made religious war criminals stand trial. Post WWII the Church opened rat-lines to assist Nazis to flee from standing trial. And Poland initiated pogroms against Jews returning to reclaim title to their properties!

The 7 mitzvot bnai noach, an Aggadah within mesechta Sanhedrin addresses the type of Goy temporary resident known as Ger Toshav. By contrast mesechta Baba Kama addresses the 2nd type of Goy living within the borders of the oath sworn lands “brit” sworn as the eternal inheritance of the chosen Cohen seed of the Avot and only to this chosen seed. Hence the Torah records that Moshe received command not to invade the lands of Esau!

Mesechta Baba Kama refers to the Goyim whom the king of Assyria settled in the captured 10 Tribe kingdom of Samaria/Israel. The Book of Ezra/Nehemiah refers to these people who converted out of ‘fear of lions’ as Shomronim – which the NT calls ‘Samaritans’. The Book of D’varim refers to both types of Goyim in the case of treif meat: its permitted to give this type of flesh as a present to the ger toshav or sell it to the “nacree”. The Talmud, multiple generations of sages, debated the status of the Nacreeim and reached the conclusion which excluded them as having any legal connection to Torah judicial justice laws. Why? The Samaritan forerunners of the Karaim and Xtians – one and all declared themselves the ‘NEW Israel’.

The Rambam held that the 7 mitzvot bnain Noach apply to all Goyim. Aggada makes a drosh/p’shat back to interpret T’NaCH prophetic mussar based upon similar T’NaCH case/din mussar rulings. This prophetic mussar has the power when “woven” into halachic ritual observances to elevate a positive rabbinic mitzva into a Av tohor Torah time-oriented wisdom commandment. Confusing the private opinion by the Rambam, whom both the court of Rabbeinu Yona in Spain and the majority of the Baali Tosafot in France both condemned the Rambam’s statute halachic code and Guide Greek philosophy as a Torah abomination — based upon the dedication of the lights of Hanukkah wherein the P’rushim dedicated the korban of lights to only interpret the Written Torah with the logic of the Oral Torah. Greek deductive logic the blessing on Hanukkah recalls that the Greeks sought to cause Israel to forget the (Oral) Torah.

Assimilated Rambam from Spain worships the Universal God theologies which both the NT and Koran espouse. No Sanhedrin Court has jurisdiction to judge Capital Crimes cases outside the borders of the Torah defined oath sworn land inheritance of Canaan and as further defined within the expanded language of the Torah and clarified by Moshe Rabbeinu which requires expanded National territories include small Sanhedrin cities of refuge Capital Crimes courtrooms. Hence the Rambam notion of Universal 7 mitzvot applicable to all Goyim – an utter narishkeit as the NT dictate on the mitzva of Moshiach.

The Rambam “world to come” as pie in the sky as the NT false messiah. Goyim not under Torah law. Therefore just as Americans do not determine Russian strategic interests to invade a Ukraine threatening to join NATO – especially after Napoleon and Hitler both invaded Russia through the flat plains of the Ukraine – so too Goyim, not under the law, do not determine Torah commandments, specifically in the NT case – the commandment of Moshiach.

Torah common law stands the vision of “life in the word to come” based upon the Torah oath brit cut between the pieces wherein childless Avram swore and oath and in turn his local god El Shaddai swore an oath back to Avram. This concept of brit – totally alien to the Torah. Secondary sources like the NT or Koran do not supersede the Torah; anymore that Goyim who reject the Torah can qualify as ger tzeddik converts. The Pauline ‘graphed onto’ narishkeit equal to the Koran declaration of Yishmael bound upon the altar at the Akadah.

The seven Noahide laws are presented in Jewish sources as a universal moral code binding on all humanity (the “descendants of Noah”), independent of the Land of Israel or the Sanhedrin’s geographic jurisdiction for Jewish capital cases. False. Violation of any of these 7 laws by a ger toshav constitutes as a Capital Crime Case that only the Sanhedrin courts can adjudicate. One of the 7 mitzvot requires gere toshav to establish courts of law. The Talmud does not mandate any court ger toshav in Judea the authority to adjudicate any Capital Crime case. Rather ger toshav courts limited to Torts damages courts like Jewish Torts courts in g’lut.

Sanhedrin Capital Crimes courts inclusive of Small Sanhedrin courts in all cities of refuge as well as the Great Sanhedrin Court of 71, define the Torah mandated Federal Sanhedrin common law court system. The NaCree (language of the Torah)/Canaani (language of Baba Kama) refers strictly and only to despised refugee populations/Shomronim\Samaritans.

No Sanhedrin court can put a “Bnai Noach” living in London or Paris or Berlin or Moscow to death. Violation of any of the 7 mitzvot therefore strictly and only apply to gere toshav living within the judicial domain of Sanhedrin Capital Crime courtrooms. Makkot 9a illustrates distinctions: a ger toshav who unintentionally kills another ger toshav is exiled (treated somewhat like a Jew), while killing a Jew leads to execution without exile—handled under Jewish judicial frameworks in the Land. Only Sanhedrin court justices have the Torah mandate to judge and try Capital Crimes Cases. The courts of Gere Toshav temporary residents do not have greater authority than Jewish Torts courts within the borders of Judea.

The small Sanhedrin courts function as lower courts which permits appeal to the two Great Sanhedrin courts held within the Court of Hewn State within the Temple. Secondary sources of Talmudic scholarship made after the sealing of the T’NaCH, Mishna, Gemara, and Siddur exist as opinions. These secondary sources cannot over-ride nor negate sealed Primary sources. The Rambam statute halachic codes does just that, it equates his halachic posok rulings as if they stood upon their own merit. By stark and obvious contrast the Gemara halachot serve as precedent to interpret the language of the Mishna which that Gemara comments upon and nothing more. Herein separates T’NaCH\Talmudic common law from Roman & Rambam statute law.

Aggada does not determine halacha – except in the opinion of the Rambam. Quoting Genesis 9:9–17 does not amount to squat. It amounts to a dream which has no interpretation; a letter never opened and read. Sanhedrin 56a–57a addresses Gere Toshav – based upon the Book of D’varim which differentiates two types of Goyim: Ger Toshav vs. NaCreeim. The Talmud restricted to these to classifications of Goyim within the borders of the Oath sworn lands.

Sanhedrin 56–60, which treats these laws as pre‑Sinaitic and universal? Post Sinai revelation the Torah no longer perceives Torah as Universal/in the heavens above. תורה לא בשמים היא – represents a key fundamental of the revelation and acceptance by Israel of the Torah. The Book of בראשית does not over-ride the revelation of the Torah at Sinai, any more than can post sealing of the Sha’s Bavli Reshonim scholars can add to or subtract from the sealed Talmud.

Only Israel accepts the revelation of the Torah at Sinai – to this very day. Torah common law post Reshonim opinions do not modify except to the limitations of the needs of that particular generations. Clearly the Dark Age social political and societal anarchy and chaos do not prevail today in any even near comparison to the darkest Ages of Xtian Europe under the Church Inquisition dictatorships.

Pre-Sinaitic Universal ethics defines the 2nd Sinai commandment. Therefore any attempt to interpret 7 mitzvot bnai noach out of its Talmudic restriction which limits it to gere toshav temporary residents invalidates the Torah precedent in D’varim which separates giving treif meats as a gift vs selling this treif flesh to a Na’cree. The Baali Tosafot common law commentary on Avodah Zarah 64b – ger toshav exists only when Yovel observed supports this strong restriction against learning 7 mitzvot as Universal av tuma avoda zara commandments. The Yovel only applies to produce grown within the borders of the oath sworn lands.

The revelation of the Torah at Sinai – mandates the Federal Sanhedrin Court system based upon the Torah serving as the Constitution of the Republic. Just as the Constitution of the US does not spread its Bill of Rights to Goyim living in foreign lands so too the Torah as the Constitution of the Cohen 12 Tribe Republic limited only to the borders of the oath sworn lands of this Republic. Therefore any post sealing of the Sha’s Bavli by Reshonim who seek to pervert the 1st Sinai revelation of the Name to some Universal God – like as expressed in the Av tuma avoda zara of both Xtianity and Islam – through ruling that the 7 mitzvot bnai noach apply Universally to all Goyim, such false instruction directly compares to av tuma false prophesy.

Yet the church never accepted the authority of the Oral Torah codified in the Talmud and mesechta Sanhedrin in particular! Halacha only applicable to Jews not Goyim. Both the Church and Mosque developed their own unique religious codes of theological creed belief systems. Religion never has anything to do with the Sinai brit obligation to rule the oath sworn Cohen inheritance lands sworn to the Avot with judicial common law court room legislative review based upon Torah Constitutional mandate. Any attempt by Shomronim, Tzeddukim, Karaim, Xtians or Muslims to superimpose religious theology belief system as a replacement theology qualifies as the Torah definition of av tuma false prophets who seek to persuade Jews to worship other Gods.

Herod Agrippa II, the great-grandson of Herod the Great, ruled as a client king of Judea and surrounding regions until around 100 CE. After Agrippa II’s death, Judea degraded to a fully integrated into the Roman Empire’s administrative system – as a province, marking the end of Herodian influence and the beginning of direct Roman oversight.

Prior to the great revolt Jewish detestation of Roman domination utterly despised Roman heavy handed rule & taxation. Agrippa II’s reign effectively ended with the establishment of direct Roman rule following the revolt.

The situation involving Herod Agrippa II and the Sanhedrin, particularly in the context of the Apostle Paul and the broader historical narrative – complex. The simplistic NT rhetoric religious propaganda but only briefly suggests this “possibility” in the Book of Acts 22:3 which mentions that Saul learned under Nasi Gamliel. A huge point limited only to one verse! Agrippa II’s rule and the authority of the Sanhedrin reflect a delicate balance between Jewish leadership and Roman interests. The P’rushim dominated Sanhedrin held significant sway over both this Court judicial system and the Cohen policies and practices carried out by Tzeddukim sons of Aaron in the Herod av tuma avoda zarah-beit ha’midash abomination, built with the same intension as Cyrus the Great’s Temple. Both this and that served as signs of Judean submission to foreign empire masters. The grand forms of these Temples sought to validate Jewish religious pride rather than the Torah faith obligation to rule Canaan with righteous judicial justice. The Tzeddukim served “function” no different than kapo Jews in the Nazi death camps – to strip the Jews of their wealth and ship it off to Rome.

That the NT skewed narrative – totally oblivious to employment of spies dating back to Moshe Rabbeinu himself. Either a purposed camouflage or gross naïveté – either way both promote utter ignorance among the Goyim general reading public. An absolute critical flaw in a text, which the church promotes rather than corrects. It falsely frames Torah as a religious belief system, rather than the Sinai Constitutionally mandated Judicial system which defines the Sinai concept of faith. Similar to how the US Constitution mandates 3 Central Branches of the Federal Government, Sinai framed the Written Constitution of the Cohen Republic. The founding fathers of the US Republic profoundly influenced by the Constitutional 12 Tribe Republic! Post Civil War, the addition of a bought and paid for Corporate Press a much later 20th Century development. Post WWII witnessed even greater Constitutional modifications – the illegal domination of Federal bureaucracies over State Rights to mint currency and regulate all trade & industry within the confines of each and every State. Achieved at the stroke of a Wilson pen Christmas Eve when only a Rump Congress sat to overview Executive over-reach. The NT, through this comparison to the corruption of President Wilson, which compares to how American society developed differently from the vision of the founding fathers to how the NT radically differs from T’NaCH Constitutional common law justice as Torah faith.

The NT, particularly in the context of Luke-Acts, serves to promote a particular theological agenda – radically different from the Torah mandate, which establishes “faith” as ‘righteous judicial common law Sanhedrin courtrooms’. This NT ‘bait N switched’ messiah narrative – drops the revelation of Oral Torah tohor spirits living within the hearts of the chosen Cohen seed of the Avot all together – in favor of forgiveness for Adam’s ‘Original Sin’. False prophets seduce ערב רב masses to believe in other Gods; the false messiah Jesus syndrome has Xtians believing this NT Harry Potter fiction as the Son of God. Still later this messiah complex morphed into a Nicene Creed 325 Trinity Universal God belief system.

Never once did the gospels enquire what Torah commandment defines the mitzva of Moshiach. Not because Goyim – simply stupid – but rather the church has an agenda which seeks to separate itself from Torah judicial justice as faith – confined by conditions imposed by the Torah itself to strictly within the borders of the Cohen Tribal Republic – based upon the 1st Sinai commandment. All other Torah commandments (either Blessing or Curse\\positive or negative commandments) stand upon the foundation which judges: if the Cohen people follow the commandments לשמה. Outside the oath sworn lands, Jews no different than the Hebrew slaves in the days of Par’o and Egypt. The Jewish refugee/exile in Xtian and Arab/Muslim countries supports this Torah blessing/curse brit. For example: if the land filled with judicial injustice and murder, absolutely no different from the mitzva of Moshiach which learns from the specific of David’s failure to rule with justice in the matter of Bat Sheva. The כלל of Moshiach defined through the פרט of Uriah the Hittite; no different from Shaul, rejected as Moshiach consequent to the פרט of Agag. No much later NT or Koran theology can change this basic most fundamental fact.

Only during the Middle Ages, where g’lut Jewry confronted by the slavery of cruel Egyptian exile, most especially after the complete collapse of the Roman empires road system networks, virtually all international trade ceased and stopped. Jewish refugee populations therefore felt compelled to develop religious codes of religious halacha during those Dark Ages – to address critical need requirements which isolated tiny Jewish refugee populations required in g’lut Jewry’s attempts not fall into the 2nd Sinai commandment — worshipping other Gods as defined through T’NaCH literature as (1) assimilation (2) intermarriage – the Talmudic definition of the 2nd Sinai commandment. Both the church and mosque define the negative commandment against the worship of other Gods, despite their own unique versions of Monotheism, as “idolatry”.

This day and night distinction, both these Latter Day Saints “Mormon Religions” ignore that NaCH prophets publicly mocked, the utter moronic simplicity that limits the intent of the 2nd Sinai commandment to carved idols and ornate Cathedrals-Temples. The NT ignores Natans’ mussar which forbade David to build the “Temple” due to the “blood on his hands,” linked directly to Uriah. Goyim often worship their Gods through Temple construction. The revelation of the Mishkan separates form from substance. The substance of the revelation at Sinai – that the Oral Torah middot Spirits revelation, which Moshe heard baal peh at Horev — these tohor spirits live within the Yatzir Ha-Tov hearts of Israel on this Earth below, and not in the Heavens above. תורה, לא בשמים היא.

According to the espionage and political maneuvering by Paul, “Goyim not under the Law”. Hence Goyim naturally developed their own cultures and customs completely different and independent from the Torah Constitutional mandate of Sanhedrin courts – as the Torah definition of righteous faith on this Earth and not in Heaven above – לא בשמים היא. This day and night distinction which ceased turning “FAITH” unto the Heavens above, but rather places FAITH as a matter of the heart — Goyim to this day despise and reject.

The NT created its own religion, its own theology, their own unique messiah Universal God who sits at the right hand of the Father in Heaven. More power to the Goyim, but this belief system to say that it “fulfilled” the revelation of the Torah at Sinai – Madd Hatter false. The NT, specifically the gospels, which uproots prophetic verses robbed of their surrounding contexts, would make the propaganda of Joseph Goebbels proud. The later Books which make up the NaCH literature serve as a hand-maiden to the Torah; not a religious belief system which fulfills NT theological speculations produced and written by Goyim for Goyim audiences. The NT originally written in Greek; the Koran originally written in Arabic. Contrast the closing Books of the T’NaCH, Daniel written in Aramaic – consequent to the Babylonian exile. The Book of Holy Writing mysticism not included with the NaCH prophet Books.

Bottom line: Church Canon Law and Jewish Reshonim Statute Law halachic codes, both developed in parallel. Both represent Xtian theological and\or Greek philosophy based religions. Neither this nor that share any common ground with T’NaCH – Talmudic common law which 1) never organized into chapters and verses 2) never organized into clear concise subject matter. Torah and NaCH sugyot organized upon counting the שם השם in a 13 middot ‘wheels within wheels’ kabbalah. When a Jewish student today studies Talmud, neither the Rambam’s Yad nor the Shulkan Aruch can assist nor solve the central problem – how to learn T’NaCH & Talmud as common law. To grasp and understand judicial common law based upon בנין אב\precedents rather than halachic statute law dogmatism.

Why? Because statute law falsely learns halacha as if it stood upon its own two feet. Halacha divorced from its Mishnaic Primary source, like as did the Yad – simply false. Talmudic common law, as organized by the Gemara, employs halachic rulings not as some religious Shulkan Aruch but rather it compares this precedential halacha precedent case to both the perspective contained within that particular Gemara sugya, but more important to Mishna’s Primary case. In order to ‘discern a perspective’ of how different case/halachic “witnesses” view the same exact Mishnaic case, viewed from different halachic perspectives and/or angles. This critical common law requirement defines both T’NaCH mussar common law and Talmudic halachic common law; both serve as a vision court room law once Jews reconquer our homeland like we did in 1948 and ’67. Both the NT & the middle ages Reshonim promote statute law religious codifications. Both totally abandoned Torah mandated Sanhedrin courtroom law common law as the Torah revelation of justice within the confines of the oath sworn lands. Goyim lands huge and beautiful, but the Avot – the eternal fathers of the chosen Cohen people – cut a brit with the lands which the Torah itself defines. These lands compare to the American “manifest destiny” of the 19th Century.

G’lut Jewry living in hostile foreign lands did not have the national independence required to operate and maintain common law Legislative Review courts. Goyim have their own culutres and customs which likewise operate totally independent from Jewish cultures and customs which establish the chosen Cohen people throughout the generations. Roman statute law and Greek syllogism deductive reasoning fits their religious models whether it be Xtian or Muslim like a hand fits within a leather glove. The NT nor Koran know nothing concerning the Torah wisdom k’vanna – time oriented Torah commandments learned through the wisdom מלאכה of פרדס inductive reasoning logic. Goyim reject the revelation of the Torah at Sinai – inclusive of the Oral Torah – and therefore worship their own Gods.

The revelation of the Torah @ Sinai has nothing whatsoever to do with theology. Not Xtian theology, Not Muslim theology, and Not Jewish Reshonim theology. Theology a Greek idea which produced belief in mythological Gods sitting on Mount Olympus where Zeus fathers children from married women similar to the Gospel holy ghost impregnation of married Mary. Adultery, Greek mythology does not equate as a Capital Crimes worthy of death, as does Torah common law justice within the brit borders. The concept of “SIN” does not reflect the revelation of the Torah as the Constitution which mandates Sanhedrin common law courtrooms. The mitzva of Moshiach stands upon the Torah precedent where Moshe anointed the House of Aaron as Moshiach; based upon the k’vanna required to swear a Torah oath to dedicate a korban upon the altar; which bases itself upon the korban of Hevel rather than the korban of Cain which lacked k’vanna. To sanctify the mitzva of Moshiach 1) applicable only within the borders of the brit lands 2) no different from any and all other wisdom commandments/time-oriented mitzvot.

Its not the order of creation for the chosen Cohen seed of the Avot to dictate the laws of justice for Goyim who live in alien lands; this כלל stands on the 1st Sinai commandment. Any attempt through theology philosophy or creed to negate the first Sinai commandment profanes the 2nd Sinai commandment. Violation of either of the first two Torah revelation commandments violates all other secondary Torah commandments, starting with the mitzva of Shabbat. Ancient Greek could not discern מלאכה from עבודה.

This Sinai oath brit defines the boundaries of Torah common law judicial justice as the accepted Torah revelation of legalism among and between the bnai brit Cohen people. Goyim never accepted this oath brit upon their souls. Therefore just as an American does not dictate to Putin to get out of the Ukraine following the horrors of two European invasions of Russia through the flat plains of the Ukraine. So too and how much more so Goyim not under Torah common law do not shape nor determine Torah law, specifically not the mitzva of either Shabbat nor Moshiach.

No such thing as “universally accepted history”. Like the saying goes: “the victors write the history books”. All real scholarship separates between Primary vs. secondary sources of information. “They are part of the derash tradition” – false. They represent components of rabbi Akiva’s kabbalah known as פרדס – Oral Torah which interprets both the T’NaCH and Talmudic משל “dream language” into the נמשל interpretation of k’vaana required to do wisdom time-oriented commandments.

The false idea “historical‑linguistic peshat”, has no portion with the Oral Torah פרדס kabbalah. Both T’NaCH and Talmud command prophetic mussar NOT history. Just as common law legalism has no part with religious theology so too court-room established and imposed justice shares no common ground with religious theological creeds. The latter in a courtroom setting more resembles to a bribe.

Jews do not demand that Goyim accept the Torah at Sinai. Goyim therefore cannot demand that Jews recognize their theological based belief systems as anything more than av tuma avoda zara. Specifically NT Goyim “not under the law” therefore these same Goyim cannot dictate the meaning nor intent of Torah commandments in general or the mitzva of Moshiach in particular.

Medieval g’lut literature – Saadia Gaon, Rambmam, Yehuda Halevi, and later thinkers rely upon assimilated Tzedduki embraced Greek deductive logic rather than P’rushim פרדס inductive reasoning which defines the k’vanna of both the T’NaCH and Talmudic literature — both Primary sources as opposed to the post Sealing of the Sha’s Bavli secondary sources.

Islam has no more a foundatin in Torah than Ishmael dedicated at the Akadah or JeZeus replaces the Avot as “the son of God” that subsumes the chosen Cohen people and oath brit land. Both the TN church and still later mosque openly reject the revelation of the Torah at Sinai. A point not subject to negotiation. Torah does not apply to their av tuma avoda zara worship of other Gods.

Goyim ignorant of Hebrew neither a Torah nor Jewish problem. Post Shoah both Xtianity and Islam now qualify as stateless dhimmi populations without a country of their own. Xtian now wait for their pie in the sky 2nd Coming and post defeated Arabs in ’48 & ’67 Wars directly compare to Jewish refugee population prior to Israeli Independence as a nation-state in the Middle East.

Goyim bible translations utterly dismissed starting with the virgin birth Zeus raping a married woman “Marry” to father JeZeus. The kabbalah of Oral Torah known as פרדס preantidates both the NT and Koran Harry Potter religious fictions. Rabbi Akiva received the kabbalah of פרדס from the P’rushim who commanded the mitzva of lighting the lights of Hanukkah.

Goyim who never accepted the revelation of the Torah – tohor middot live within the Yatzir Ha-Tov within the hearts of the chosen Cohen people – their mythologies Jews likewise reject. Measure for measure as the definition of the 2nd Sinai commandment which Goyim all reject to this very day. As Adam and Hava a married couple so to in the Loom-warp/weft T’NaCH and Talmudic relationship פרדס affixed as pairs: דרוש\פשט to aggadah and רמז/סוד to halacha; no different to the משל of Israelites making bricks from straw to the נמשל of middot affixed to both T’NaCH and Talmudic literatures. This kabbalah defines how the Talmud and Midrash interpret T’NaCH and employ halachot contained in specific sugyot as בניני אבות to make a משנה תורה – Legislative Review – re-interpretation of the language of “Home” Mishnaot to which the Amoraim scholars attached their Gemara commentaries thereto.

TANaKH and Talmud command prophetic mussar, not history. Meaning: all legal reasoning, narrative, debate, custom, memory, social history etc serves as משל roads which all lead back to “Jerusalem”. Covenant does not corretly translate brit which means “alliance cut through sworn Torah oaths”. Hence the couterfeit faiths employment of “covenant” as false as the Goden Calf-אלהים word idolatry. Substitute theology does not replace the oath sworn by the Avot to cut an oath alliance to eternally father the chosen Cohen people. Neither Yishmael nor JeZeus can replace the Avot in this the definition of the Torah oath brit faith upheld every Yom Kippur where Jews remember the oaths sworn by the Avot as our t’shuva.

The Torah does not require “Jews” to defend it against avoda zara – such an idea utterly absurd. Jews have a Torah obligation to keep the Torah brit לשמה. The curse of g’lut, Jews cannot do mitzvot לשמה – hence the Wilderness generation has no portion in the world to come.

פרדס predates NT – the lights of Hanukkah Jews dedicate to never again forget the Oral Torah/פרדס inductive logic. Hanukka before the NT. Saadia, Rambam, and Halevi all highly influenced by the re-discovery of the ancient Greek philosophies concealed by the Church after Constantine became emperor. The Muslim invasion of Spain released the ancient Greek texts concealed by the church for 4 or more Centuries – fact not rhetoric.

Historical speculation does not concern Talmudic scholarship but far more akin to German Protestant Higher Criticism of the late 19th Century. The Books of Maccabbees not included within the sealed masoret. Rabbi Akiva taught the kabbalah of פרדס which all Torah scholars in both the Yerushalmi and Bavli respect and obey. Herein the sages refer to the Talmud as the “Oral Torah”. Only a טיפש פשט fool argues that the Talmud exist as a Horev Oral Torah revelation! Rather the revelation of inductive logic so completely alien to the ancient Greek deductive logic – herein defines the revelation of the Oral Torah at Horev through the introduction of middot.

Influence does amount to betrayal because the 2nd Sinai commandment both the Book of Kings and Ezra serve as precedents wherein the Talmud defines avoda zara as 1. ערב רב-assimilation and 2. intermarriage as found in the Book of Ruth. Ruth defines ger tzeddik the other Moavite wife – simply a Shiska married to a Jew.

While its hard for g’lut Jews to accept the fanatical: “all” assimilation “all” Greek logic “all” medieval rationalists – Karaim arguments. None the less, the 2nd Sinai commandment stands as judge. Any Jewish thinker who uses Greek deductive logic models violates the 2nd Sinai commandment. Proof: the Siddur instructs that on Hanukkah that the ערב רב רשעים sought to cause Israel to forget the Oral Torah. Therefore, “influence = betrayal”. The brit defines the boundaries of legitimate thought, as defined by the 1st Sinai commandment. Jews who remain in Egypt (לאו דוקא) worship other Gods. Meaning, assimilated and intermarried Jews adopt Goyim cultures and customs and abandon Jewish cultural traditions no different from the Hanukkah blessing which condemns the Syrian Greeks לאו דוקא for attempting to cause the Jews to forget the Torah – משמע – Oral Torah.