The Mad Jewess. Noahide Laws.

Quote/UnQuote: “These are the Seven Noahide Laws, as enumerated in the Babylonian Talmud, Sanhedrin 56a:

"Carry out justice –  prohibition of any miscarriage of justice.
no blasphemy – Prohibits a curse directed at the Supreme Being.
no idolatry – Prohibits the worship of any human or any created thing. Also prohibited is the making ...of idols and involvement with the occult. This necessitates an understanding of the One G‑d of Israel and His nature.
no illicit intercourse – Prohibits adultery, incest, homosexual intercourse and bestiality, according to Torah definitions.
no homicide – Prohibits murder and suicide. Causing injury is also forbidden.
no theft – Prohibits the wrongful taking of another’s goods.
don’t eat a limb of a living creature – Promotes the kind treatment of animal life. It also encourages an appreciation for all kinds of life and respect for nature as G‑d’s creation."

Chabad loves the Rambam. This ‘halaka’ from from the Rambam. The Gemara quoted, teaches Aggaditah. Among the Reshonim scholars (peers of Rambam), the Rambam stands alone by which he ruled a posok halaka from Aggadic sources! In matters of halaka, the general rule follows like this: individual vs. the majority … the halaka follows after the majority.

Chabad which promoted for years their Rebbe false messiah, likewise advertises the Rambam “halaka” known as 7 mitzvot bnai Noach. A load of narishkeit. Why? Rabbi Akiva passed down a kabbala unto his five major talmidim/rabbis [these rabbis transmitted the Talmud as we know it today], a kabbala known as “פרדס”/Chariot mysticism. Rabbi Yechuda the Prince/leader of the Great Sanhedrin\, employed the “פרדס” kabbalah in ALL his Case/Rule Mishnaot. Likewise the Gemara makes its famous Case/Rule analysis by bringing possible precedents [the יסוד of all Common Law systems of law].

To bring a similar case, from the 6 Orders of the Mishna, to make a depth analysis of the Case/Rule as stated in a specific Mishna, requires logic. Order vs. Chaos … logic requires order. Oral Torah most essentially represents logic. A unique logic format totally different from ancient Greek philosophers whose system of logic Plato and Aristotle communicated.

As a loom has its warp and weft opposing threads, so too the fabric of the Talmud holds to contrasting “threads”, known as halaka and aggadita. The halakic code which the Rambam compiled destroyed the halakic “fabric” produced from the halaka/aggadita “loom”. How? Rambam ripped the halakic Talmudic Primary Sources [the later commentators on the Talmud, collectively known as “Reshonim”, Jewish scholarship roughly from 950 CE unto Josef Karo – the 1st generation of “Auchronim” scholarship on the Talmud and Halaka.

Chabad erroneously claims that rabbi Karo based his halakic rulings, as codified in the Shulchan Aruch, that he followed the majority opinions expressed by the 3 famous Reshon halakic codifiers – the Rif, the Rosh, and the Rambam. Utter superstitious narishkeit. Rabbi Karo’s famous code exists as the “Cliff Notes” of his primary commentary made upon the Arba’ah Turim. Written by Jacob ben Asher the son of the Rosh. The Rosh denounced the Rambam as false. Rabbi Asher abandoned the “sh’itta” of how his father learned the Talmud, can wrote his now famous Arba’ah Turim, based upon the Rambam “sh’itta” which destroyed the warp/weft/loom “fabric” of the Talmud!

The Rambam did not know, much less understand the פרדס kabbala of Rabbi Akiva. His code of law “organized” halaka into subjects. This “alien” imposed Order upon halakic subjects within the pages of the Talmud, effectively changed the essences of the Talmudic concept known as halaka! The Talmudic warp/weft fabric, as expressed through the kabbala of פרדס scholarship … דרוש ופשט a female/male couple. And רמז וסוד a female/male couple.

The halakic rulings as found in the B’hag, Rif, Rosh legal codifications sharply contrasts with the ALL halakic rulings as found in the Rambam legal codification. The latter code completely redefines the meaning of the term halaka. The Talmudic warp/weft opposing/contrasting threads in the Talmudic loom, Aggadita requires דרוש\פשט, whereas Halaka requires רמז\סוד. The framers of the Talmud based the entire work of Mishna and Gemara upon the פרדס kabbala taught by Rabbi Akiva.

The Rambam code radically altered the meaning and k’vanna of all halakic rulings as found within the pages of the Talmud. For this reason Rabbeinu Yona, the cousin of the Ramban, the chief rabbi of Spain, placed the Rambam into נדוי/charem – about 15 years after the Rambam died.

Have you ever wandered how millions of Yidden settled in Eastern Europe, Poland, the Ukraine, and Russia? What caused a huge population transfer of Jews living in Western Europe to uproot their lives and move to Eastern Europe? Oppression, chaos, and social anarchy prevailed in Jewish communities after the Rambam code passed from Egypt to Spain, to Western Europe. A little known fact, the Baali Tosafot, grand children of Rashi. In their famous commentary upon the Talmud, the Baali Tosafot quote the Rambam on matters of halaka, all of 2 times! In both cases the Tosafot argued against the Rambam.

About 60 years after the Goyim burned all the Talmudic hand written manuscripts of the Talmud in Paris 1242, the king of France expelled all Jews from France – this permanently destroyed the Rashi/Tosafot sh’itta how to learn Talmud. Have you ever wandered how Rashi could employ one sh’itta of פשט in how he learned the Chumash, and an entirely different sh’itta of פשט in how he learned the Talmud? Till Rashi, no scholar from either the sealed masoret of Mishna and Gemara ever once learned by employing two different logic methodologies/sh’ittot!! How could a later secondary source ie Rashi, employ two opposing schools of פשט when no rabbinic authority within the Mishna and Gemara ever learned through such a strange/foreign sh’itta?!

Rashi has a simple set of reasoning, not so the Rambam. The disaster of the 1st Crusades would explode upon Western European g’lut Jewry at the end of the lifetime of Rashi. The Church, in the best of times, barely tolerated Jewish religious freedom, which Church dogma called ‘Free Will’. But the latter days of Rashi’s life witnessed the worst of times in Jewish refugee relations with Goyim authorities! Jewish scholarship on the Talmud had to write in such a manner that they could get the Goyim censors to permit public publication of their commentaries made upon the Talmud.

The Crusades would obliterate virtually all major exile Jewish communities across Germany. The Friars and Monks deeply despised the Talmud. Rashi’s commentary to the Chumash taught the פרדס kabbala of דרוש\פשט. The Rashi commentary to the Talmud taught פשט to young Yidden how to correctly read a page of Gemara. The Talmud, not easy to learn how to read the information which it contains. Besides mixtures of Hebrew and Aramaic, the Talmud employs a warp\weft fabric of halaka\aggadita.

The classic Talmudic halakic commentaries prior to the publish of the Rambam “counter” halaka, the B’hag, Rif, Rosh halakic commentaries, their halakic rulings bound themselves to the pages of the Sha’s (6 Orders of the Mishna – a name that refers to the entire works of the Talmud). פרדס kabbala weaves aggadita together with halaka; the one cannot exist without the other. Contrast the Rambam code whereby the halaka stands completely independent from the aggadita of the Talmud!!

Under the Rambam notion, halaka stands alone and independent from aggadita. This opinion, due to its gross ignorance of the kabbala of פרדס transmitted to all the rabbis within the pages of both Mishna and Gemara! Most of Spain’s rabbinic authorities assimilated and embraced the rediscovered ancient Greek philosophies. Published after Muslim armies invaded and conquered most of Spain.

Over a 1000 years before the Reshonim scholarship upon the Talmud, Jews rebelled against the Syrian Greeks and won Jewish national Independence for the first time since the fall of Jerusalem to Babylon. At that time, like the assimilated Spanish rabbinic authorities, the Tzeddukim sons of Aaron, they assimilated and embraced the culture and customs of Greek Syria. They wanted Jerusalem to follow the model of Greek City States. The assimilated Tzeddukim embraced and accepted ancient Greek philosophy, specifically the Greek concepts of logic taught by Plato and Aristotle.

After the burning of the Talmud in Paris in 1242, thereafter appeared the Zohar. This work the kabbalist, the Ramban had never seen. The Zohar makes claims to the penmanship of rabbi Shimon bar Yochai. Also known by his acronym Rashbi. A 2nd-century tannaitic scholar, active after the destruction of the Second Temple in 70 CE. One of the most eminent disciples of Rabbi Akiva, and attributed by many Orthodox Jews with the authorship of the Zohar, the chief work of Kabbalah. This narishkeit fails to grasp that the Zohar midrashic style commentary to the Chumash fails to employ פרדס. Therefore Shimon bar Yochai simply could not have authored the Zohar.

The Rambam did not write the Zohar, but a theory of his authorship of the Zohar makes far better sense than that of bar Yochai! The latter understood the discipline of פרדס scholarship whereas the former did not understand פרדס scholarship at all. The Rambam code based his Code which organized halaka into neat tidy subjects; this code stands upon Aristotelian logic. The Perushim placed the assimilated Cohonim Tzeddukim into נדוי\charem. How could assimilated Tzeddukim receive the classification of רשעים and assimilated Spanish rabbinic authorities, like the Rambam, enjoy the legal status as Tzaddikim? 180 decree polar opposites! The lights of Hanukkah dedicate the commitment to HaShem to only interpret the Written Torah by and through Oral Torah (פרדס) logic.

The Rambam interprets both Chumash and Talmud relying upon ancient Greek logic, the same logic format that significantly contributed to the blessing after meals description of רשעים who sought to cause Israel to forget the Torah. Which Torah? Not the Written Torah but rather the Oral Torah logic system revealed to Moshe at Horev 40 days following the sin of the Golden Calf on Yom Kippor. The first face of avoda zara – assimilation. Expressed in the non specific commandments – after the ways of Egypt and Canaan, do not follow. These non specific commandments forbade assimilation to all foreign non Cohen cultures and customs, not just limited to ancient Egyptian and Canaanite cultures and customs.

Assimilation to alien foreign cultures and customs represents a fundamental aspect of the tuma Evil inclination within the bnai brit hearts. The first word of the Torah בראשית contains a powerful רמז\words within words – ב’ ראשית \ two beginnings; two Creation stories, and two Yatzirot within the heart. The word Canaanite refers to a merchant or trader. The Talmud in בבא קמא refers to Canaanites as stateless refugees temporarily living within the borders of Judea. By comparison, post war Confederate states called Canaanites – carpetbaggers. The 5th Book of the Torah acknowledges two types of Goyim living within the jurisdiction of the Great and small Sanhedrin Federal Courts: ger toshav and na’cra’im/strangers.

The famous Aggadita of the Gemara of Sanhedrin refers to Gere Toshav folk. Keepers of the 7 mitzvot within the borders of Judea, if they suffered damages by an Israel, they could take the Israel to court and demand restitution for damages. The Na’cree/Canaanite stateless refugee enjoyed no such rights. If the ox of an Israel damaged the ox of a Na’cree/Canaanite, the Israel enjoyed legal exemption from paying damages to any foreign refugee temporarily residing within the borders of Judea! Stateless refugee Jewish population likewise enjoyed little or no legal rights throughout the entire 2000+ years of g’lut.

No Great Sanhedrin possess jurisdiction to try Capital Crimes murder cases outside of Judea. The error of Rambam’s Greek logic, his halaka attempts to impose the 7 mitzvot upon all Goyim. Rubbish. No Sanhedrin court has jurisdiction to try a bnai noach living in foreign countries with the treat of imposing death penalty, for that bnai noach Goy violating one of the 7 mitzvot.

One thought on “The Mad Jewess. Noahide Laws.

  1. The Ayutthaya Kingdom, a Siamese kingdom that existed from 1350 to 1767 centered on the city of Ayutthaya, the precursor of modern Thailand.  Some historians speculate that armies from that kingdom sacked and destroyed the ancient city, about the size of modern day London, of Angkor Cambodia.  The construction of grand stone Temples and the complexity of this extinct Cambodian civilization surpasses or rivals any known civilization attributed to human achievement till perhaps the modern era.  Yet like the Mayan ruins, the forest consumed this once prosperous, yet abandoned empire.

    On the 9th of Av, we Yidden, likewise mourn the destruction of our extinct grand stone Temples.  The din of g’lut, exemplifies the Torah vision of בראשית and the exile of Adam from Eden.  What did king David command his son Shlomo to build?  The last commandment which Moshe strove to obey before he passed from this world, to establish 3 of the 6 cities of refuge.  What determines the urgency of this commandment?  The Torah Constitution stands upon the יסוד of justice, not grand stone buildings of architectural design and skill.  King Shlomo like so many others preferred short term grandeur over long term shalom.

    Perhaps this key decision best defines the meaning of avoda zara.  The first priority of government leadership, to prevent the outbreak of Civil War among ones’ people.  As the preservation of life has priority over observance of all mitzvot, so too and how much more so – justice defines the meaning and purpose of keeping all the commandments לשמה.  Herein defines the revelation of the Torah at Sinai – reduced to a simple sentence. 

    The mitzva of מחילה incumbent upon our people as a Torah obligation in matters of justice.  This learns from the repetition of וירא as found in בראשית יח:א,ב.  A good eye plays a tremendous psychological function required for healing wounds and damages.  The family of Lot, lacked this essential good eye.  Hence Moshe excluded the family of Lot from any portion of the brit Cohen people.

    This most essential ‘good eye’ separates, distinguishes, and defines the commandment of David which obligated Shlomo to build the Temple.  Had Shlomo consulted with the prophet Natan, he would have understood the wisdom to establish the Federal Sanhedrin Courts system as the k’vanna of the Davidic commandment to build the Temple.  But alas, neither Shlomo nor his heir Rehav’am, who in turn succeeded Shlomo, (and journeyed to Sh’Cem to receive the Moshiach anointing to sanctify his rule), neither of these men exercised the ‘good eye’ of obeying the council given by the tohor elders servants of the previous kingdom.


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