Torah mitzvot shaped and determined through Sanhedrin common law lateral courtrooms בלבד. The Torah’s system of mitzvot—both d’oraita and d’rabbanan—finds its authoritative determination exclusively through the lateral common law deliberations of the Sanhedrin. Torah common law never exists as statute law as expressed through independent legislators annulling or innovating mitzvot outside courtroom jurisdiction. The rejection of bat kol in mesechta Bava Metzia 59b (the tanur shel Akhnai) crystallizes this: “Lo ba-shamayim hi” (Devarim 30:12) means post-Sinai, halacha follows majority human reasoning in beit din, not heavenly voices or charismatic claims. Prophets courtroom justice enforcers independently enforce or rebuke. They do not legislate or override courts of Sanhedrin Common law.

Acts 16:16-40 Necromancy = seeking authority, knowledge, or salvation from the dead. If a human who died becomes: prayed to; invoked; obeyed; trusted over Torah law — then functionally, it is דורש אל המתים, regardless of metaphysical claims. The NT’s moshiach narrative, ignores the core: Leading in “war” (crises) to uphold courtroom restitution (e.g., Sanhedrin as nimshal to Beit HaMikdash’s mashal).

The Torah Law mitzva of Moshiach, this mitzva applies equally to all Jews in all generations. The Torah mitzva of Moshiach exists as an expression of a servant, like Moshe and all the NaCH prophets, of Torah common law court police enforcers. The Book of Shmuel does not make king David into a theological belief system ‘new covenant’ God. Mesechta Baba Metzia :נט reject the authority of a בת קול voice from heaven as having any judicial authority on this Earth.

Acts 16:16–18 is not a neutral miracle story. It is a classic confrontation between Torah-prohibited practices and a pagan economic system. Encounter with the Slave Girl (Verses 16-18)/witch. The girl is explicitly described as having a πνεῦμα πύθωνα — a Python spirit, tied in Greek culture to Delphi, Apollo, and divination.

The act of Paul commanding the spirit to depart from the girl in Acts 16 can spark discussions about necromancy, witchcraft, and the broader context of spiritual authority. The accusation against Paul and Silas reflects a significant cultural conflict. They were promoting a different way of life that challenged local practices, including those tied to economic interests. The girl’s ability to tell fortunes, considered a source of income for her owners, was rooted in practices the Jewish Torah condemned.

This maps cleanly onto אוב וידעוני in Torah language (Devarim 18). Paul’s act is not prophetic justice. But rather an extrajudicial charismatic intervention, devoid of Sanhedrin authority, witnesses, or jurisdiction. This prophetic mussar interprets this av tuma story as an unlicensed manipulation of spiritual forces outside of Torah courtroom common law. As such this NT story more counter-witchcraft rather than prophetic mussar which the Torah commands.

The concept of resurrection in Xtianity indeed provokes a variety of interpretations and discussions, especially when viewed in the context of the Hebrew Scriptures (Torah) and traditional Jewish beliefs. The Torah does not explicitly describe resurrection in the way that later Xtian dogmatism does. There are sections of T’NaCH משל and Aggadic/Midrashic examination of the mystic work of the Book of Daniel 12:2 (Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches, to everlasting abhorrence”) – often read midrashically or kabbalistically through halachic lenses. However this סוד kabbalah interpreted through the lenses of halacha, defines how פרדס רמז\סוד weave together as warp vs. weft threads of a Talmudic loom which defines the cultures and customs practiced by the chosen Cohen people alone.

2 Kings 2:11 Elijah is described as being taken up to heaven without dying – illustrates a different understanding of life after death compared to the resurrection concept presented in Xtianity. 2 Kings 2:11, Eliyahu does not die. No burial, no resurrection, no glorified corpse. Eliyahu – removed from the human legal domain, not elevated into divine mediation. Eliyahu returns as messenger, not object of worship. He resolves ספקות, restores halachic clarity. He never annuls mitzvot or introduces new covenants. Malachi 3:23-24 and Sanhedrin 98a Elijah restores clarity to mitzvot, not annuls them.

Elijah’s experience does not support the Xtian dogma of resurrection but rather suggests other forms of divine interaction with humanity. Xtian dogma of resurrection seen as establishing a ‘new covenant’ between God in Heaven and humanity. This off the path redefinition life, death, and the divine relationship negates the revelation of the tohor spirits of HaShem’s 13 middot living within the Yatzir Ha’Tov of the chosen Cohen people.

Necromancy traditionally involves summoning the dead for knowledge or power. If one views calling upon JeZeus—who is believed to have risen from the dead—as a form of necromancy, it presents a complex interpretation that challenges conventional understandings. Within Xtian theology, Jesus is not viewed merely as a deceased figure but as the risen Savior who transcends death. This fundamental belief shifts the interaction from necromancy to communion with the living God; a direct violation of the 1st and 2nd Sinai commandments!

The Xtian ‘New Covenant’ belief in JeZeus’ resurrection – central to Xtian Av tuma false messiah avoda zara which introduces the dogma that JeZeus overcame death and now lives in a glorified state in the Heavens with his Father. This abomination negates: D’varim: לא בשמים היא. The Xtian resurrection witchcraft later spawned Muhammad the false prophet’s 72 virgin theological narishkeit. The prophetic mussar which forbade king David to build the Beit HaMikdash likewise corrupted by inept טיפש פשט Am ha’aretz stupidity.

Unlike Rambam (Maimonides), who emphasized spiritual immortality in the world to come and interpreted resurrection more cautiously (in his Iggeret Techiyat ha-Metim defending its literalness but subordinating it to intellectual reward), Ramban stresses a more physical, embodied afterlife. He critiques overly spiritualized views, insisting the verse “admits of no other interpretation” than literal resurrection (echoing Rambam’s own defense in his Treatise on Resurrection, though Ramban expands on the mechanics). The mitzva of Moshiach clarifies halacha based upon the precedent of Eliyahu who does the same. The Ramban grounds the סוד concept of resurrection firmly in Torah tradition; it serves divine justice, rewards the righteous (tzaddikim/maskilim who shine like stars, per v. 3), and upholds the 13 middot through tohor judgment—resurrection simply not anything approaching the NT metaphysical elevation of man into God, bypassing halachic courts or Torah observance.

The Torah mitzva of Moshiach stands upon the Torah precedent of Moshe anointing the House of Aaron as Moshiach – dedicated to drive, lead, guide Israel in a korban like dedication to actively pursue righteous justice among our conflicting peoples within the borders of the oath sworn lands. Just as a koran limited to the confined jurisdiction of the Mishkan so too and how much more so Sanhedrin common law courts, together with their prophetic enforcement police – limited strictly and only to operate within the borders of Judea alone.

The theological narratives surrounding JeZeus and Muhammad illustrate the complexities of Torah judicial justice as faith apart from the menstrual blood tuma beliefs, and avoda zara spirituality which define the cultures customs and practices developed by European, Arab & Muslim cultures. These Roman and Arab religions share no common ground with Israel brought out of Egypt to conquer Canaan to rule that land with judicial common law justice.

2 Samuel 11-12 David’s moral failure to judge Uriah the baal of Bat Sheva with justice. David’s attempt to cover up his implied adultery (the Talmud refutes this charge) by recalling Uria from battle – in the hope that he would have relations with his wife forced David to make a far more radical solution to his problem. The concealment of Uriah’s death as a consequence of war – herein defines the language “blood on his hands” by the prophet Natan. Furthermore, the curse of eternal Civil War imposed upon king David. Unlike Shaul whose dedication of the mitzva of Moshiach utterly profaned Natan commanded the mussar that Civil War would persue all generations of king David consequent to the “blood on his hands.”

The NT false messiah Roman Protocals of the Elders of Zion forgery – totally ignores the key Torah concept of Moshiach as defined to lead the nation in times of “war” (an undefined participle) to rule the land with Judicial courtroom justice which makes fair restitution of damages inflicted by one bnai brit upon another. Hence just as the Sanhedrin Federal Court system defines the נמשל k’vanna of building the Beit Ha-Mikdash משל; absolutely no different from the Mishkan משל to the לא בשמים היא revelation that the tohor 13 Oral Torah middot forever judge the heart of the chosen Cohen people!

The Torah mitzva of Moshiach the Roman fraudulent NT propaganda cannot substitute itself for any Torah commandment because by the terms of the Apostle Paul – Goyim not under the Law. Just as Goyim cannot negate the mitzva of brit melah so too and how much more so Goyim religions of Av tuma avoda zarah cannot determine the Torah mitzva of Moshiach. The mitzva of Moshiach directly bound, like Yitzak at the Akadah, to the leadership of guiding the people in times of War to not loss faith and fail to pursue righteous judicial justice both among our people and against our enemies in times of crisis or war.

Having a discussion with a Xtian religious fanatic who assumes that Xtianity determines and shapes the rules by which Judaism exists.

etb. your final comment – not a refutation of what I introduced. Its a my way or the highway declaration. You & I never in the same domain; Xtianity has no part with Torah. As a Xtian your theology avoda zara spins around NT-theism/Protestant academic epistemology. You slavishly anchor your theology in peshat. But peshat does not exist divorced from drosh; Adam & Eve a paired couple Ooops. The chief flaw of Xtianity – it limits the reality of the Gods to 3-D history. LOL Torah commands mussar not history. Oooops. Bottom line: Xtianity evaluated as textual continuity, not halakhic legitimacy

Your invocation of procedural failure (“flooding,” “no shared method,” “manifesto”) as your exit retreat reminds me of a dog running away with its tail between its legs peeing all over itself. By your “rules” (Xtianity does not impose rules upon Israeli Jews) of “flooding: I failed to: isolate a single narrow thesis, redefined terms unilaterally, expanded scope faster than you could respond, & used mockery where you demanded analytic restraint. Hence “A continually expanding manifesto…” — is procedurally accurate inside your paradigm.

Your core assumptions – false. 1. Shared method is required for truth. 2. Peshat has veto power. 3. History is the foundation of obligation. 4. Theology can be adjudicated without the oaths sworn by the Avot which created the chosen Cohen people from Torah time-oriented commandments. The Oral Torah precisely rejects all 4 false Goyim theological premises. Why? Because Xtianity treats the Torah as a text they can argue about. Wrong. Goyim never once ever accepted the revelation of the Torah at Sinai. Just that simple, no fancy dancing. The sworn oaths of the avot and the revelation of HaShem in this Earth rather than in the Heavens – not a subject open to debate.

Xtianity in general and you in particular openly reject the Sanhedrin logic which begins with: “Who is authorized to speak within this court?” Torah Courts permit only judicial opinions, which disqualifies you from the start. For example your gross ignorance of peshat — when you declare: “You dismiss peshat when it disagrees with you…”, simply bat-shit crazy false. Peshat fits hand in glove with drosh. Rabbi Akiva taught this kabbalah which you know nothing about.

Peshat ≠ final authority; simply not the final authority in Torah hermeneutics. “Lo bashamayim hi” explicitly de-centers textual literalism. So your pie in the sky declaration “If peshat is dismissed, all else collapses”, simply a joke. LOL Xtian textual ontology of Protestant Higher Criticism. Such early 20th Century nonsense of philosophy that studies the nature of being, existence, and reality, has no portion or part in the revelation of the Oral Torah at Horev — especially rejected and abhorred post Shoah – By their Fruits you shall know them. You remain stuck in your dead religion, on par with having sex with a dead body. As a religious exile your stuck waiting for the 2nd coming of your God.

Universal monotheism ≠ Torah faith. Xtianity stands outside the Sinai legal universe. Textual continuity does not equal to the Torah commandment for the chosen Cohen people to eternally remember the oaths sworn by the Avot by which they cut the oath brit time-oriented commandment wherein the generations of their seed forever create the chosen cohen people from nothing. At Sinai/Horev Israel accepted by means of the נעשה\נשמע oaths – We accepted the Written and Oral Torah as one revelation לשמה.

Xtianity Non-Sinaitic readers can adjudicate Torah meaning — Bunk. Xtianity never had any jurisdictional arguments – ever. Not by Paul, nor by JeZeus, and most certainly not by you. Sanhedrin common law courtrooms in no way shape or form compare to a university seminar any more that a person can choose his gender at birth. XX does not change to XY because an “it” desires such.

Why av tuma avoda zara totally treif corrupt and evil.

Acts 15:22-41 (ESV) discusses the early Xtian church’s response to the question of whether Goyim believers should be required to follow Jewish law. Goyim, neither their av tuma bible/koran never once bring the tohor spirits revealed in the first commandment name of the local god revealed at Sinai. Both av tuma religions of avoda zara declare that they worship some new Universal God monotheism. Both religions – totally oblivious that their individual theologies of “Monotheism”, do not jive with the judgment upon the Gods of Par’o and Canaan! That their new god(s) of Universal Monotheism violate the 2nd Sinai commandment.

Both Xtianity and Islam – av tuma avoda zara worship of newly created through theological rhetoric New Gods respectively unique to each religious theological belief system of rhetoric propaganda. Neither, set of New God(s) universal monotheism ever discerns the fundamental Torah Sinai revelation which discerns the tohor local god’s spirits from the tuma spirits of all avoda zara gold calf Gods.

The Sinai experience is central to Jewish identity. It represents the direct revelation of tohor divine spirits which live for all eternity within the Yatzir Ha-Tov hearts of the chosen Jewish Cohen people. Av tuma avoda zara by stark contrast preaches, screams and murders non believers of their Nicene Creed or Tawhid God(s) because Jews in particular directly “house” (revelation of the metaphor of the Mishkan) these 13 tohor spirits/Oral Torah middot spirits within our hearts. Hence Jews have always and forever denounced the false messiah and false prophet as av tuma avoda zara.

Oral Torah described by the RambaN’s commentary to the Chumash as ”Black Fire on White Fire”. Something like the film negative which permits reproducing pictures or how a silk screen separates multiple different colors onto a fabric as art. Rabbi Akiva’s פרדס four part inductive reasoning best describes how the Oral Torah spirits interpret the Written Torah words. This kabbala of inductive reasoning totally different than ancient Greek syllogism deductive logic which has influenced and shaped Xtian and Muslim theology since the Muslims re-discovered the ancient Greek writings which the church concealed immediately after Constantine became Caesar and rejected the multiple polytheism Greek/Roman Gods in favor of Xtian theology which occurred about 900 CE.

Matthew 10:21-42: 21 “Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death …” This av tuma avoda zara directly invalidates and reverses the Torah commandment known as “stubborn and rebellious son”. It has absolutely no awareness of the Torah midda of רחום which shields Israel from Torah curses like those which plagued Par’o and his Gods in Egypt.

Mercy has absolutely nothing to do with pity. And everything to do with guarding Israel from the brit Life/Death recorded twice in detail and even greater detail at the end of the Books of ויקרא ודברים. Just as mercy rejects and abhors confusing pity with mercy, so too and how much more so the act of “remembering” defines the k’vanna of t’shuva whereas the regret for sin defines a totally deferent Xtian and Muslim idea of repentance.

The fifth Oral Torah spirit referred to as “grace” understood as a general idea contrasted by the specific idea of mercy. Grace as a tohor midda spirit inclusive of רב חסד – which Talmudic Aramaic interprets as מאי נפקא מינא and תמיד מעשה בראשית. Grace as a tohor midda absolutely requires the wisdom skills that can discern “Like from Like”; to discern an Av tohor time-oriented commandment from a secondary positive precedent positive & negative commandments whose observance does not require k’vanna as does Av time-oriented Torah commandments.

Torah defines the act of love likewise totally different from the Greek Xtian import of agape. Torah by stark and obvious contrast understands love as “ownership”. Hence the Torah directly forbids theft. Why? Because thieves do not love stolen property. The Talmud teaches the mussar that a portion of a person’s soul attached to his owned property! The thief fences his stolen good for pennies on the dollar. Another great Torah commandment known as kiddushin absolutely requires that the new Baal of a woman must acquire title to her “O’lam Ha-Ba soul”. The concept of “Olam Ha-Ba” refers to future born “Cohen” children. Torah לא בשמים היא opposes the av tuma avoda zara religious rhetoric belief systems of both Xtianity and Islam which screams that their God(s) live in the Heavens above.

Tehillem כד serves as a Gemara-like commentary to the Mishna-like prophet זכריה ט:ט-י:ב. The name Zekharya spins around the verb “remember”. Upon this יסוד foundation stand the Torah vision of t’shuva. The vision of g’lut directly compares to Yosef thrown into a pit with no water but filled with snakes. Moshe sent as a מלאך to achieve the oath sworn to the Avot and bring the chosen Cohen people seed of the Avot into the oath sworn lands.

But once in those lands the Yatzir Ha-Raw which provoked the brothers of Yosef to cast him into a pit and sell him to slavers, so too the Yatzir Ha-Raw tumah spirits in the oath sworn lands turned to terafim/תרפים … witchcraft sorcery/fortune tellers an even more nuanced understanding of hakos’mim. Witchcraft employed by the advisors of Par’o turned staffs into snakes and water into blood through tuma spirits. Sorcery specifically employs spells and supernatural powers like in voodoo. Predicting future events or revealing hidden knowledge another specific example of reliance upon the council of tuma Yatzir spirits within the heart.

The tohor middot align with the Shemone Esrei blessings of מברך השנים – משען ומבטח לצדיקים. Oral Torah tohor spirits לשמה permanently affixed to the 13 middle blessings of the Shemone Esrei – tefillah a matter of the heart and not a plea to any Universal Monotheistic God in the Heavens above. This vision of Torah לא בשמים היא לשמה defines the revelation of the Torah at Sinai – the revelation of the name HaShem – stands apart from the Divine Names pre-Sinai. The Torah perceives the revelation of the first commandment spirit name to fire, like as the opening word of בראשית which contains the words within this word – רמז – ברית אש. False oaths, according to mesechta Sanhedrin, responsible for the floods of Noach!

This vision of the unique revelation of the spirit middot of HaShem at Sinai defines the k’vanna of the Torah tefillah known as kre’a shma and the oath sworn by means of פרדס tefillen and tzitzit. Ideally a person covers his head with his tallit to remember the נמשל vision of the Mishkan משל; based upon the Torah precedent of a dead body within a tent makes all things inside the tent av tuma, the logical דיוק that covering ones’ head with the tallit elevates anything underneath the tallit “tent” as an av tohor time-oriented commandment.

משנה תורה בנין אב: דברים יא:כב-כח a direct precedent which the Tehillim and minor prophet stand upon. The brit of responsibility known as Blessing-Curse directly compares to the knowledge of good & evil; HaShem chose the k’vanna of time oriented commandment over Cain’s positive commandment which he dedicated without k’vanna. The Book of בראשית introduces Av tohor time-oriented commandments עיין ה:לב -ו:ח in order to designate בראשית\ראש בית. The floods came as a result of HaShem permitted only Yatzir Ha-Raw spirits to dominate the hearts of those cursed generations of Man, on par with and no different from, the cursed Wilderness generation who died in g’lut/exile.

Part II – Establishment of the Board of Peace. Israel welcomes Arab & Muslim states representation!!!!

America First has down-graded China together with Taiwan. Recall Pelosi as the Chief Po Ba of Congress attempted to usurp US Foreign Policy dominance by unilaterally deciding to visit Taiwan. Just as President Trump demands that Europeans manage their own strategic interests in Europe, so too President Trump demands that the Japanese and Australia manage their own strategic interests in any China/Taiwan possible conflict. America First under President Trump prioritizes that America focus upon and manage their own strategic interests in Central and South America. This America First policy has therefore in the process of pulling the US out of NATO. The US withdraw from this anti-USSR alliance permits President Putin of Russia to save face and withdraw his forces from the Ukraine. Recall that both Obama, Pelosi, and Biden wanted Ukraine as a NATO member. This resulted in the Russian invasion under Biden’s watch! If the US withdraws its leadership from the NATO alliance, this paper-tiger … even if the Ukraine joined the NATO alliance … a blatant violation of the post WWII agreements established by FDR & Stalin … Russia has no real reason to fear that NATO might attempt a third invasion of Russia through the flat plains of Ukraine!

https://www.youtube.com/watch?v=vMSN_O1u6hI
https://www.youtube.com/watch?v=LBe9B1EyzNQ

Tefilla – a Torah oath based upon the chariot mysticism of Heichalot פרדס- meta-Tosafist tefillen; Torah as woven fabric, not scroll of propositions (linear hermeneutics) but rather loom logic. Itkashrut – bonding within the mystical framework of Kabbalistic thought. Dual oath-time awareness defines the chariot model of פרדס; changing positive, negative Torah precedents unto Av time oriented commandments which require prophetic mussar חכמה as k’vanna neither adds nor subtracts from the Torah commandments.

By the way i learn, the order of Rashi tefillen based upon remembering the oath sworn at Gilgal. The order of Rabbeinu Tam tefillen based upon remembering the oath sworn at Sh’Cem. Rashi: just as HaShem judged the Gods of Egypt, so too HaShem shall judge the Gods of Xtianity and Islam. Rabbeinu Tam: just as Israel restricted doing avodat HaShem to only when Israel “tohor” so too all generations – this oath equally applies unilaterally across the board. Pardes ≠ four separate interpretations of text, but rather two pairs of operative lenses; this warp\weft vision binds to different legal strata called Aggada & Halacha. Herein my sh’itta of learning explains the distinction between the Order of Rashi vs. Rabbeinu Tam tefillen. Bottom line: changing positive & negative Torah precedents unto Av time oriented commandments, which require prophetic mussar חכמה as k’vanna – neither adds nor subtracts the Torah commandments. Understanding requires the skill by which a Talmud scholar can discern and distinguish between like contrasted by like. Never any duality of oaths between the Rashi-Rabbeinu Tam order of tefillen. Rather, one oath alliance (brit) established at Gilgal, which has a specific defined k’vanna; another oath (brit) established at Shechem, which possesses a different specific defined k’vanna.

The order of the Rabbeinu Tam groups the two “והיה” passages together in the middle, interpreting the Gemara’s description of the parshiot as “facing” each other in pairs. The kabbalah of פרדס divided into pars to match the loom warp/weft Halacha\Aggada opposing threads which weave the chose Cohen people cultural-fabric. The third category of mitzvot … halachot can ascend unto Av, time-oriented Torah commandments – through the correct weaving of middot + kavvana; modes of Divine action apprehended as ruach, not hypostatized entities – over simplified ideas of Freedom & Justice.

The Rabbeinu Tam interpretation of the Av Mishna of mesechta ברכות differs from the Rashi p’shat of 3 stars. P’log Ha-Minchah based upon rabbi Yehoshua’s interpretation that evening tefillah a “רשות” mitzva. Rabban Gamliel declared evening tefillah as an obligatory commandment. Yehoshua taught this tefillah as a מצוה רשות.

But based upon the Rabbeinu Tam p’log ha-mincha interpretation, a person can place Rabbeinu Tam tefillen at p’log ha-mincha with the “רשות” to affix the kre’a shma of ערבית to the Shemone Esrei of מנחה – since it still remains “day”. And have the k’vanna to affix tefillat ערבית to kre’a shma said prior to sleep – for sure 3 stars out which complies with how Rashi learn the opening Mishna of ברכות.

The 4 Parshaot within tefillen represent the revelation of Oral Torah פרדס kabbalah – how this חכמה functions as a sh’itta that correctly connects all the dots contained within the T’NaCH, Talmud, Siddur, Midrash sealed masoret; a Talmudic sage one in 10,000. שם ומלכות not hypostatized entities religious rote ritualism. The pairs of דרוש\פשט affixed to T’NaCH Aggada/Midrash; midrash the chief servant of Talmudic Aggada. The pairs of רמז/סוד affixed to halachic precedents contained within sugyot to make a משנה תורה re-interpretation of the language of the Home Mishna – based upon different perspective “witness” viewpoints. Just as a blue-print front-top-side views present a different picture so too learning a precedent compared to גזרה שוו identical precedents in other Talmudic mesechtot/sugyot perceive the same idea – but viewed from a completely different perspectives. Hence Torah common law, by viewing a Case through the lenses of multiple perspectives achieve different interpretations of the same simple original reading of Mishna which the Gemara thereafter comments upon by way of its famous style of difficulty/answer — prosecution\defense model, for all common law lateral courts re-established after the Jewish people re-conquer our Freedom from g’lut. Pshat only becomes “visible” when two sugyot share the — same rotating middot configuration — like aligning rifle sights.

The “stars & bars” משל to the פרדס “Confederate Flag”, learns in such a manner: A scholar counts the שם השם לשמה located throughout the Torah and NaCH prophetic Books, excluding the Holy Writings which learn through the “straw bricks of rabbinic middot”, therein establishing a revolving wheels within wheels chariot mysticism of the 13 tohor middot. Consequently, each separate sugya throughout Torah and NaCH has a unique order of tohor middot spirits. The שם השם together with its 13 middot – spirits, simply not טיפש פשט hypostatized entities – words. The חכמה how T’NaCH learns as a common law mussar as a unified sh’itta-system. פרדס inductive logic rejects Rambam’s Guide which reduces middot to rational categories and collapsing ruach into taxonomy. The boxes of tefillen like the wood and stone of the Beit Ha-Mikdosh, and the halachot in the Talmud function, according to tuma Yatrir Ha-Raw middot within the heart – as a reification – Av/toldot substance vs. form complex reality, based upon the premise that HaShem not limited to empirical reality or dimensions. For example: the narishkeit that Jews in Israel live in g’lut because the Moshiah has not built the Beit HaMikdash. Something like how 19th Century Hyperbolic Geometry refuted Euclid’s 5th axiom of plain geometry, king David commanded his son Shlomo to “build” the Sanhedrin Federal Court system of common law, which he called “Beit HaMikdash”, or the halacha which requires that blessings has שם ומלכות, utterly oblivious that the נמשל of this משל – blessings swear a Torah oath alliance brit upon the souls of the chosen Cohen people to all eternity.

These two sh’itto of tefillen can function simultaneously. I place one set for the arm and swear one oath blessing and the 2nd set for the head with an additional oath blessing in one Kre’a Shma davening דאורייתא domain. Torah prophets command mussar, NaCH does not teach history. Despite Reform and Conservative Judaism which speculate the Torah as an historical document or fossil discovered, closely akin to assimilated German Protestant Higher Criticism. On Yom Kippur the Cohen Ha-Gadol pronounces the Name – based upon the precedent of blowing the shofar. Dedication of tohor middot from within the Yatrir Ha’Tov – spirits not words; air blown from the lungs but tohor spirits come from only the revelation of HaShem at Sinai – the Shekinah tohor spirits—modes of Divine action apprehended as ruach within the heart. This רוח הקודש simply not טיפש פשט Herald/Town Crier hypostatized entities. NaCH does not function as chronicle announcement of Royal Decrees, but rather a prophetic mussar rebuke causality – to all generations of Israel straight across the board.

Despite the Torah speaking in the language of Man, learning the שם השם לשמה absolutely requires the הבדלה which separates HaShem and the Oral Torah middot as “רוח הקודש” spirits. And not make a טיפש פשט of these Oral Torah middot restricted to something like the Rambam did with his egg-crate תרי”ג מצוות Sefer Ha-Mitzvot, which ignores the Oral Torah codification of halachot within the Talmud as equally capable of making an aliyah through weaving prophetic mussar “p’shat” achieved by comparing Torah and NaCH sugyot sharing the same revolving set of middot (Divine Chariot – wheels within wheels) with one another and therein deriving the p’shat; similar to employing the two sights of a rifle to shoot a target down range.

Once a person aligns precedent Torah and NaCH sugyot with similar but different and other Torah and NaCH sugyot which contain the same Divine Chariot set of middot spirits only then can a person derive the down range p’shat. Herein explains the k’vanna of rabbi Akiva’s פרדס kabbala of מעשה בראשית ומרכבה – בראשית,ברית אש,ראש בית,ב’ ראשית. Through the other bar of רמז\סוד a Torah scholar can “weave” the prophetic mussar “p’shat” into the halacha and therein determine the k’vanna of doing halachot – that elevates this rabbinic mitzva unto a time oriented Av Torah commandment which requires חכמה/כוונה to change a תולדות secondary commandment or halachot unto a Av tohor commandments דאורייתא. Herein a Talmudic scholar employs Gemara halachot – elevated to tohor time oriented Av commandments to re-interpret the language of the Home Mishna as an Av tohor Torah time-oriented commandment. Hence the Talmud instructs that the Torah sage merits greater honor than that shown to a king. Any Jew can merit to become Moshiach, but a Torah sage … he’s one in 10,000.

This 3rd class of Torah mitzvot which the Rambam Sefer HaMitzvot failed to validate and acknowledge unifies all Written Torah commandments and all Talmudic halachic mitzvot as having the potential to rise to become Av tohor time oriented commandments – based upon the Rashi and Rabbeinu Tam tefillen example and their dispute over how to interpret the intent of the opening av Mishna of ברכות which implies that kre’a shma – tefillah דאורייתא. Hence to dedicate a Yom Tov Divine Name לשמה throughout the 6 days of chol shabbat the revelation of the Torah at Sinai inclusive of all Written Torah and Talmud Torah commandments. Herein explains how the B’HaG understands the חכמה כוונה of Av tohor time-oriented commandments.

Torah: The rejection of av tuma avoda zara.

As an atheist to the NT and Koran Gods, nonetheless peace is “good” – whatever that noun means. Shalom does not correctly translate as “peace”. Shalom a verb, which stands upon the basis of “trust”. No trust No shalom. Its a rather simple verb – shalom.

NT & Koran religious rhetoric propaganda which declare their separate versions of 72 virgins of paradise. Pie in the sky rhetoric names: like peace and wholeness and joy, and reflection on positive attributes etc etc etc has zero connection to the blood libels, host desecration slanders, taxation w/o representation, ghetto gulag imprisonment of all Western European Jewry for 3 Centuries & dhimmi racism. The utter poverty Goyim imposed upon Jews which culminated in the Shoah, which murdered 75% of Western European Jewry in less than 3 years through the British White Paper and FDR closure of the Golden Medina’s borders to Jews attempting to flee death, and the Allies adamant refusal to bomb the rail lines which transported Jews to the Nazi Death Camps; followed up by the post war Xtian rat-lines which concealed Nazi war criminals from justice. Opposed by the Arab failure to throw the Jews into the Sea and complete the Nazi Shoah marks both religious theologies as av tuma false avoda zara.

“By their fruits you shall know them”. This NT rebuke defines the whole of Xtianity’s & Islam’s beliefs in their respective God abominations. The culture of Torah rejects the church & mosque concept of repentance – as regret and sorrow for sin – used as a justification to believe in its false messiah Harry Potter fictional imaginary man whom the church declares as God. Or the notion that Ishmael, who rejected the revelation of the Torah at Sinai, would receive a “prophet who speaks in the Arabic tongue” as the Koran declares – as utterly false.

My parents taught me: “Its easier to be a critic than a play-write”. The Torah concept of t’shuva utterly revolted by the Xtian rhetoric of “repentance for sin”. The oath brit alliance learn t’shuva as bound like Yitzak upon the altar to “remember”. We Jews “remember” that both the Xtian church & mosque destroyed their “Good Name reputation with all their abominations and injustice that make even Par’o blush. The Torah term “fear of Heaven”, which Goyim simply love to jabber jabber jabber, Torah understands as “Baal Shem Tov”/Master of the Good Name. By their fruits you shall know them … has sealed the reputation of these dead religions known as Xtianity & Islam.

Torah culture which defines the customs and practices of the Jewish chosen Cohen people through the sealed masoret of T’NaCH, Talmud & Siddur, utterly repulsed by the Goyim religious rhetoric propaganda they call “Faith”. Our culture as defined by Torah common law defines “faith” not as belief in theological lies about Trinity Gods first declared after the Nicene Council of 325, or later as Tawhid. The verb “faith” rests upon the foundation of pursuit of justice in this world. Just that simple no fancy dancing. Post Shoah Jews have sworn a Torah oath: Never Again. Meaning never again shall Goyim in general, and European Goyim in particular, together with their religious belief in their new strange Gods determine THEIR “Jewish Problem”. No European or Muslim court ever forced the leaders of their avoda zara religions to stand before the Bar for THEIR war crimes.

Hence Israel fundamentally rejects UN SC Resolution 242, 338, 446, 2334 etc etc etc (the movie: The King and I) as Great Power imperialism; Europe nor its dead God church religion, determines the borders and Capital of the Jewish state in Israel. Palestine (Arabs cannot pronounce the European word, specifically the letter P.) that League of Nations originally mandated territory – based solely upon the 1917 Balfour Declaration – Britain’s willingness to partner with Jews to establish a Jewish National Home in “Palestine”; that transferred mandate to the post WWII UN switched from Mandate to “protectorate territory” — wholly ceased to exist in 1948. All Arab wars fought to invade and destroy Israel based upon their rejection of the Balfour Declaration which culminated in the League of Nations original Palestine mandate to establish a Jewish National Home in Palestine, all Arab wars against the Jewish State have rejected Jews have equal rights to achieve self-determination. This rejection of equal rights resulted in the expulsion of 800,000 Jewish refugees from Arab countries, and the Arab leadership which commanded Arabs ‘to get out of the way of advancing Arab Armies coming to throw the Jews into the Sea’.

Pursuit of righteous judicial justice among my people shares less than nothing with Xtian or Muslim beliefs in their pie in the sky theologically created NT/Koran Gods in Heaven. Post Sinai Torah not in Heaven. The local tribal god of Sinai lives through the spirits of the Oral Torah within the Yatzir Tov within the hearts of Jewish chosen Cohen people from Sinai till today and all eternity. These Gods JeZeus & Allah: the “prophet” JeZeus taught his disciples to pray to their Father in Heaven. Torah rejects the Greek translation of tefillah as meaning prayer. Tefillah does not pray to any God in Heaven, tefillah dedicated (like a korban) tohor middot spirits revealed to Moshe at Horev – 40 days after the Sin of the Golden Calf.

This Torah revelation of golden calf av tuma avoda zara vomits & retches upon the church\mosque pie in the sky notions of idolatry. The 2nd Sinai commandment: not to worship other Gods — despises the Universal Monotheistic theology of ONE GOD. The 10 plagues of Egypt judged the Gods of both Egypt and later Canaan. The prophet Yehoshua cut the oath alliance at Gilgal – just as the local tribal god who spirits breath within the Yatzir Ha-Tov within only the bnai brit chosen Cohen people hearts (Only the 12 tribes of Israel accept the revelation of the Divine Presence spirits revealed in the 1st Sinai commandment.) judged the Gods of Egypt, so too this same Earth-bound Divine spirits would judge the Gods of Canaan. Neither NT or Koran once refer to the revelation of the שם השם which forever dwells in this Earth and not in the heavens through tohor middot spirits. Their notions of World to Come – religious rhetoric. Torah through the brit cut between the pieces defines “World to Come” as the future born Cohen seed of the Avot who live and breath tohor spirit middot within their Yatzir Ha-Tov – on this Earth.

Jews remember this oath sworn and recorded by the NaCH Book of Judges when we place Rashi tefillen and/or Rabbeinu Tam tefillen (which remembers the oath sworn by the chosen Cohen people at Sh’Cem) prior to accepting the Yoke of the kingdom of heaven/the mitzva of kre’a shma — the Torah vision of tefillah understood as a matter of the heart. The k’vanna of this time-oriented commandment wherein time refers to מלאכה חכמה: To remember the 3 oaths sworn by the Avot to father the chosen Cohen people in O’lam Ha-Bah, also known as the mitzva of קידושין; and לשמה accept the Written and Oral Torah revelations as ONE brit yoke of the kingdom of Heaven. Tefillah דרבנן stands upon the foundation of tefillah דאורייתא קריא שמע, like shalom stands upon the foundation of trust. The Torah oath remembered, originally cut at Sh’Cem, remembers that our forefathers swore only to do avodat HaShem in a tohor condition. Muslims don’t eat pork, but the camel precedes pigs in the classification of tuma animals.

Neither Camel nor pigs can squeeze through the eye of a needle … a summation of the conflict and betrayal of Xtian European and Arab Muslim pie in the sky NT\Koran belief systems of theology. The spirituality of the NT/Koran “church” – I am an atheist praise God. These foreign alien “new Gods” never caused the hair on my forefathers forearms to stand at attention due to fear and dread.

The Chosen Cohonim atheists do not believe in any God in Heaven post the Sinai revelation of Divine Spirits – middot. Most specifically we do not believe in any 2nd coming of the NT false messiah JeZeus or Muhammad lived as a Torah prophet. T’NaCH prophets command mussar. Mussar grows within the Yatzir Ha-Tov hearts of the chosen Cohen people who alone accept the revelation of the Torah at Sinai and Horev, in all generations. The mitzva of Moshiach learns directly from the mitzva of Shabbat. Just as all generations of Jews can sanctify shabbat so too and how much more so Jews can pursue justice in this world among our own people – the mitzva of Moshiach from the Torah directly learns from the blood on king David’s hands – his failure to establish Sanhedrin common law Federal courts which would judge the Capital Crime Case of the death of Uriah the Hittite. His son Shlomo pursued building a house of wood and stone rather than prioritized the Torah Constitutional mandate of Sanhedrin common law lateral Federal courts. Justice has no connection whatsoever with copying the customs and practices of how Goyim worship their Gods by building Grand Temples and Cathedrals.

Torah/Talmud\Siddur – this sealed masoret excludes the NT and Xtian bible or Muslim Koran, which makes no mention of Oral Torah middot spirits revealed to Moshe 40 days after assimilated and intermarried ערב רב Israelites “translated” spirit middot unto the word Elohim. The NT and Koran do the same with their ‘word of God’ Bibles and Koran through their theological translations of Lord or Allah. Sinai Divine Spirit middot no word can translate because middot spirits simply not words – that the gospel of John declares otherwise – represents a Xtian theological problem. Such theological rhetoric propaganda – not part of the Jewish pursuit of making fair restitution of damages by which the Torah defines justice as Torah faith in the Earth below rather than the Heavens above.

The angelic Divine Names: Ya, Ha-El, El, Elohim, El Shaddai, Eish Ha-Elohim, and Shalom. This Menorah multiple faceted souls dedicated on the Yom Tov and Shabbat compare to the living blood dedicated upon the altar. Hence the halacha permits eating flesh of liver cooked in a pan because such blood – not living blood. Each day of shabbat dedicates a different Spirit soul which separates and defines the Yatzir Ha-Tov in this Earth during the mitzva of tefillah. Tefilla stands upon the משל\נמשל vessels of the Mishkan. Primary/secondary-Substance\form–Avot\/toldot mitzvot – calls טיפש פשט any literal “historical” rather than “mussar” reading of the Mishkan; equal to the literal “historical” reading of the בראשית Creation story. The נמשל of the latter – time-oriented Av commandments explains the kabbala why the Israel watch reads בראשית during the dedication of korbanot.

After 1948 Jews exposed the Xtian slander and lies which publicly declared – like their God publicly profaned Shabbat before the Pharisees by doing acts of מלאכה which the Greek tongue does not discern from עבודה – that Jews forever cursed Christ-Killers forced to wander the Earth as despised refugees without a nation of their own. Now the shoe worn on the other foot — post Shoah. The Xtian church of Europe and America has permanently destroyed their ‘good name reputations’. And post ’48 and ’67 Arabs wonder the Earth as despised refugees who have no legal rights – not in Arab lands nor in Israel. Justice remembers that ghetto & dhimmi Jews had little or no legal rights during our g’lut from the לשמה מצוות holy lands.

A person who understands fear of heaven grasps that his or her actions directly and permanently enhance or stain their reputations. A reputation compares to a balloon floating across a huge field of cactus. Pop! And the reputation permanently destroyed. Just as integrity and pursuit of righteous justice among my people in the land of Israel impact all future born generations, so too and equally opposite — Xtian and Muslim theologies shape the life and destiny of foreign alien Goyim in distant lands, and their faith in how they believe in their Gods.

Post Shoah Jews like myself hate and detest both Xtianity and Islam for their av tuma avoda zara.

Let It Go And Rest

How Torah scholarship rejects Xtian theological constructs as Av tumah avoda zara

Your blog preaches a skewed narrative and censors my comments. תהלים נה:כג — הטל על השם משאתך והוא יכלקלך
  הטל – to cast or throw. “יְכַלְקֶלְךָ” translates to “He will sustain you” or “He will support you” – – typically used in the context of nurturing, supporting, or sustaining someone or something. The Hebrew root verb כ-ל-ק-ל “to stumble” or “to falter.

Learning T’NaCH has a cardinal rule which the Xtian bible – starting with the gospels – rapes because it constructs a theological polemic rather than a halachic narrative. It’s forbidden to do מלאכה\work, but permitted to do עבודה/work on Shabbat. This critical nuance disappears because Greek lacks a term that maps onto melacha.

Healing of the Man with a Withered Hand (Mark 3:1-6). Healing the Woman with a Spirit of Infirmity (Luke 13:10-17). Healing of the Blind Man (John 9:1-12). Healing qualifies as which type of verb: a מלאכה or עבודה? In the context of Jewish law concerning Shabbat, healing qualifies as the category of מלאכה (melacha) rather than עבודה (avodah), due to שחיקת סממנים — grinding herbs (a derivative of melacha). Hence mesechta shabbat introduces Av/toldot mekachaot.

A sharp distinction between two “work” type verbs. The gospel accounts permit doing acts of מלאכה on shabbat. But the Creation story where HaShem rests from the creation acts of מלאכה, the gospel accounts negate. Publicly profaning shabbat the Torah lists as a Capital Crime. Under Roman occupation the Sanhedrin lacked the Constitutional power (Roman occupation abridged the Torah as the Constitution of the Republic.) to impose Capital Crime death sentences: not upon Herod nor upon JeZeus.

Governors appointed by Rome likewise lacked the authority to impose the death penalty. Pontius Pilate, as a governor appointed by Rome, did indeed face similar limitations, regarding the imposition of the death penalty. His authority while significant, existed under Roman law restricted certain judicial powers reserved for higher authorities, such as the Senate or Caesar. Vertical courts where the State pays the salaries of the judges and prosecuting attorneys serves as a proof, that Rome limited both Roman governors and Sanhedrin Capital Crimes courtrooms.

Roman governors permitted to enforce various administrative tasks and enforce law. But significant punishments, especially the death penalty, often required direct approval from Roman authorities. The NT story of Paul sent directly to Rome – another proof of these restrictions. Furthermore, a direct Torah negative commandment forbids mob lynching. Weigh now the Capital Crime of JeZeus publicly doing acts of מלאכה on shabbat; or JeZeus “strung up” on a cross due to mob pressure. Mitzvot do not come by way of sin – a fundamental Torah root concept of justice which the gospel fiction story violates.

These themes highlight the difficulties faced by individuals operating within conflicting legal and moral frameworks which separate T’NaCH/Talmudic common law from Roman Statute Law. Clearly the gospels follow Roman statute law and not T’NaCH-Talmudic common law. Roman governors like Pontius Pilate had to navigate through a complex bureaucratic legal landscape. No different that General Westmorland in Vietnam; LBJ ran the war while sitting in Washington DC. Roman governors authority limited to administrative tasks, specifically taxation. Rome kept its governors on a tight leash, they operated with serious caution, and often needed approval from higher authorities regarding severe matters such as imposing the death penalty.

The Protocols of the Elders of Zion – gospel narrative – promotes a blood libel slander – public healing on shabbat. Had JeZeus prioritized such healing in a private setting rather than publicly profane shabbat, then the Pharisees would not have sought the death penalty. Public chillul HaShem מחלל שבת בפרהסיא far more strict than private chillul HaShem. This serves to prove that the imaginary character JeZeus – at best an ערב רב assimilated Jew. A direct negation of the 2nd Sinai commandment.

The Gospels reflect Roman legal assumptions, not Jewish ones. The gospel portrayal of the trials of JeZeus, the cruel punishments endured, has zero halachic basis or categories. Roman statute law clashes with Jewish legal reality across the board. To compare an elephant with a buzzing fly, closer than Jewish common law vs. Roman statute law. The gospel portrayal of JeZeus invalidates the 2nd commandment, the halachic structure of shabbat, the authority of the Sanhedrin lateral common law courts, and the negative commandment which invalidates mitzvot that comes by way of transgression.

Returning back to Tehillem נה:כג, this tefillah resonates with David’s experiences during his flight from Av Shalom, his tefillah expresses feelings of betrayal and fear. To study this “Gemara/Holy Writing” requires a “NaCH/Mishnaic” source. ישעיה מב:י-יג, that T’NaCH sugya compares to תהלים נה. This sugya specifically prioritizes these Oral Torah middot נֹשֵׂא פֶשַׁע; וְחַטָּאה; וְנַקֵּה וְלֹא יְנַקֶּה. T’NaCH a mussar common law legal system. The דרוש for precedents centers in this small sugya upon these specific middot – listed above.

Torah wisdom compares middot with a similar order with similar middot – in other sugyot across the NaCH. Torah wisdom permits Torah scholars Oral Torah knowledge throughout the generations; as the definition of prophesy. This מלאכה-חכמה — how to make a quick precedent reference mussar search seals the T’NaCH as Oral Torah common law. Compare ירמיה ט:ו-יא, this sugya likewise contains this identical set of tohor middot! These Oral Torah middot affix to the last three Middle blessings of the Shemone Esrei. The Order of the Shemone Esrei blessings: 3 + 13 + 3. Blessings 11 through 13 express the k’vanna idea of these three Oral Torah tohor middot.

You cannot know this because your criminally corrupt church denies the revelation of the Oral Torah at Horev. The prophetic mussar k’vanna of תהילים נה:כג describes the bitter details of the Torah curse of exile consequent to Civil War, the result of judicial injustice & betrayal. The prophet Natan cursed David with eternal Civil Wars for his profaning the Moshiach oath to rule the land with judicial justice; specifically in the matter of the husband of Bat Sheva! This ‘blood on his hands’ made David incapable of establishing the Federal Sanhedrin court system. His foolish son Shlomo, worshipped avoda zara דוקא/precisely because of his ערב רב assimilation and intermarriage; he like his father – both failed to establish the Federal Sanhedrin common law courts – as the Torah Constitution mandates.

The יכלכלך promise of steadfast support, classical sources like Rashi explain יְכַלְכְּלֶךָ as bearing/sustaining the burden, akin to “holding” or “containing” it (e.g., comparing to מלכים א ח:כז, where heavens cannot “contain” God but the Yatzir Ha-Tov within the hearts of the chosen Cohen people, the נמשל of Shlomo’s Temple משל – can! This psalm – a poignant tefillah expression of David’s distress during Absalom’s rebellion — and the most bitter betrayal by his most trusted and closest of allies (e.g., Ahitophel). The verse David clings his trust in HaShem as the ultimate sustainer amid human treachery which his son AvShalom’s betrayal surpassed the rape by Amnon (the firstborn son of David through Ahinoam of Jezreel) who raped his half-sister Tamar the daughter of Makkah. .

Yeshayahu 42:10-13, a call to sing a new song praising God from the ends of the earth, culminating in the משל of HaShem – marching forth like a גבור/mighty man – aroused with zeal against enemies. Thematically, both passages address themes of divine intervention amid crisis: Tehillim 55 amid personal/national betrayal and exile-like suffering; Yeshayahu 42 prophetic mussar of redemption, Constitutionally mandated Sanhedrin courtroom justice prevailing over ערב רב assimilated and intermarried oppressors שאין להם יראת אלהים. The “new song” motif echoes renewal after upheaval, paralleling David’s plea for deliverance, from this Torah curse known by the mitzva of Amalek. King Shaul lost title to the mitzva of Moshiach through his failure to destroy Amalek. The Torah speaks in the language of Man. The Torah mitzva of Amalek throughout the generations Anti-Semitism the result of av tuma avoda zara – assimilated and intermarried Jews – the 2nd Sinai commandment.

Yirmiyahu 9:6-11 frames the theme of deceit, betrayal, refusal to keep Torah judicial common law as – “the faith” with its ensuing injustice. Hence Tehillim נה functions as a duplicate role the Gemara serves the Mishna—the treachery in Tehillim 55 interprets and understands the k’vanna of the prophetic rebuke expressed in Yeshayahu. Yirmiyahu 9 laments pervasive falsehood and violence in society, desiring escape to the wilderness, with its plea for divine judgment implied by way of a דיוק-inference. The shared Oral Torah middot framework allows cross-referencing from T’NaCH multiple witnesses to understand prophetic mussar k’vanna. HaShem sustains the righteous (as in Tehillim) while holding accountable those who betray justice (as in prophetic warnings of exile due to judicial corruption and civil war).

This sh’itta\approach/methodology treats T’NaCH as completely interconnected through middot and k’vanna (interpreted prophetic mussar), revealing layers of mussar — rather than isolated texts as the fraud NT Protocols of the Elders of Zion blood libel screams to angry mobs to lynch Christ killer Jews. The prophetic context of Tehillim 55:23 indeed ties to exile’s curses (e.g., from civil discord, betrayal, injustice, taxation without representation and ghetto gulags etc.), where casting burdens on HaShem becomes the path to endurance chaos, anarch, and Civil Wars. The mussar k’vanna here — bitter exile from judicial injustice and betrayal — resonates deeply in Jewish thought as a recurring theme from David’s era through the prophets and equally played out in the Rambam Civil War time of troubles.