James Gregory Iakobou@wordpress.com Index of Undergrad Papers Pentateuchal Criticism and Genesis

[[[“””Arnold opens up his article with a quick summation of the history of pentateuchal criticism. In this summary he notes that the tradition of Mosaic authorship for the whole Pentateuch in early Jewish and Christian sources went uncontested (2003, 622). Arnold notes several important Jewish literatures, the New Testament, and also Josephus as ones who support Mosaic authorship (2003, 622). However, as time went on, certain problems arose regarding Mosaic authorship. Several different ideas of authorship for the Pentateuch sprout out from here. At the start of the eighteenth century, “scholars sought to construct literary theories of pentateuchal authorship that would account for the internal features of the text” (Arnold 2003, 622). Arnold outlines where he will be taking his readers from this point: first, the eighteenth century; second, the nineteenth century; third, early and mid-twentieth century; fourth, late twentieth century; and fifth, his own conclusion.”””]]].

The problem with undergraduate work, young students do not study original manuscripts but rely upon “experts”, in your case “Arnold” to inform them what the original manuscripts say. Its this low education level reason why a BA degree, in terms of getting a job, about as valuable as used toilet paper. Takes little or no skill to read what “others” say about any given subject. In Hebrew the term that applies when Yidden talk “about” others … לשון הרע. This tumah middah the Torah condemned the Wilderness generation to die as exiles; the 10th and most terrible test which definitively proved a lack of faith by the generation which originally accepted the Torah at Sinai.

The fundamental problem with this German higher criticism none sense, they attempt to study the Hebrew T’NaCH – like as did the Nazis – as an extinct inferior race whose culture customs manner and ways of the civilization which originally produced the writers who wrote the T’NaCH, had become extinct like the dinosaurs. A critically stupid assumption, on par with the idiotic idea that the Jewish people exist as a race.

Xtianity came thousands of years after the revelation of the Torah; Islam likewise came long after Ezra and the Men of the Great Assembly sealed the T’NaCH. This Old\New Testament none sense, ignorant of the decree made by early 2nd Temple period Jewish leaders who closed and sealed the 22 books comprising the T’NaCH. Xtianity to a very large degree, shaped and formed by the Dark Ages and Middle Ages of feudal European barbarism. Judaism as a religion developed during this horrible trauma of g’lut\exile from our homelands. Prior to the defeat by the Romans in two vicious wars which resulted in over half of all Jews living in Judea, killed in those revolts against Roman oppression; what function did the Written Torah serve in Judean society?

A basic question which Xtian “scholars” (what a joke), never asked. Doctrine, Creeds, Theology, Dogma define the religion of Xtianity to this very day. Such utter none sense did not shape, influence or determine Judean society – not during the 2nd Temple period nor during the 1st Temple period. Xtian “scholars” (what a joke), never ask: what made the construction of the Temple in Jerusalem so special; more specifically, what made this construction so WRONG??! Again, a basic question which Xtian “scholars (what a joke), never asked.

The reason why the revelation of the Torah occurred at Mount Sinai as opposed to Mount Zion, the site whereon the two Temples stood, the site where, according to Jewish tradition, Avraham offered his son Yitzak as a korban unto HaShem; Israel, by the terms of the oath brit alliance cut between HaShem and Avraham at the oath sworn between the pieces (Torah teaches by way of משל\נמשל. Cutting animals in half and walking between the pieces serves as a משל. The necessary דיוק\inference [In his commentary to the Chumash {5 Books of Moshe the word 5 in Hebrew chamesh}, the Ramban refers to this משל\נמשל דיוק learning as ‘black fire on white fire’; something like a film has its negative], learned from the משל of animals cut in half), the דיוק נמשל learns the concept of the 2 opposing\contrasting Yatzirot within the heart. The reason why the revelation of the Torah occurred at Sinai,,, the Torah commands Israel to uproot and totally destroy the cultures and customs practiced by the societies and kingdoms of Canaan. Israel could not expunge Canaanite culture and customs if it had no “Constitutional” culture and customs whereby the chosen Cohen nation replaced the wicked Canaanite kingdoms. This significant reason, perhaps explains church replacement theology wherein it refers to the church as the “New Israel”, “New Covenant”, “New Testament”.

The language of the mitzva of kre’a shma (the Torah commandment which defines the mitzva of how to love both HaShem and bnai brit neighbors) the Torah in the 5th Book דברים misspells the word heart as לבב. Rabbi Yechudah Ha’Nasi (Head of the lateral Sanhedrin common law Court) explained the error which mispelled לב, that the service of avodat HaShem requires the dedication of t’shuvah made by both the Yatzir Ha’Tov together with the Yatzir Ha’Rah. T’shuva does not translate into the Xtian term “repentance” because the latter term refers to grief for committing sin, (a Pauline doctrine based upon his absurd notion of ‘original sin’.) whereas t’shuva exists as two opposing memory remembrances of dedication. The t’shuva memories of the behavior of the Yatzir Ha’Rah completely and totally different than the t’shuva dedication which recall the behavior of the Yatzir Ha’Tov in social settings among and between the bnai brit people.

Returning to the Written Torah revealed at Sinai\g’lut – rather than Zion\site of the two WRONG Temples. Peoples and societies in many ways resemble a domino effect. A wrong decision taken by leaders, recall the לשון הרע which the spies Moshe sent to search out the oath sworn lands, the consequences of that wrong decision effects all the generations who come there after. HaShem warned Adam HaReshon that if he ate from the Tree of Knowledge that he would die. Adam ate and did not die! In the generation of Noach, 10 generations of Adam, they died as a Man in one day. דיוק derived from this and that … the death of a Man includes his soul ie his future born children. Herein defines the din of כרת; a man dies and so too does his soul. Hence the meaning to the term: O’lam Ha’bah. Avram cut the brit between the 2 Yatzirot (נמשל), upon this יסוד\foundation rests the k’vanna of the mitzva of kre’a sh’ma – בכל לבבך\לבבכם.

A rule that Xtian “scholars”, (what a joke) fail to consider: mitzvot (Torah commandments) learn from other mitzvot — comparable to metal sharpens metal. The Torah negative commandment which forbids adding or subtracting from the Torah commandments, means that rabbinic (inclusive of all later prophetic commandments, like for example the mitzva of Moshiach), that these later commandments must spring from the יסוד of Torah commandments. The new testament Roman authors, they did not know this hard fast rule, even though their gospel forgery refers to Peter as “the Rock”.

The anointing of David as Moshiach stands upon the collapse of the House of Shaul as Moshiach. New testament “scholars”, (what a joke) fail to consider this fact. The House of David stands in the shadow whereby the prophet Shmuel commanded a mussar (All T’NaCH prophets command mussar. Mussar defines prophesy.), which prioritizes obedience to prophetic mussar commandments over and above sacrifices! The Roman gospel writers of fiction did not know, much less consider this prophetic יסוד on which stands the mitzva of Moshiach from the later prophets. For 2000+ years Xtian “scholars”, (what a joke) fail to learn from the Torah itself exactly which Torah commandment defines the mitzva of Moshiach, as the later prophet Shmuel accomplished!

This domino effect, it most essentially defines the concept of destiny. Early in the Middle Ages a Jewish Reshon scholar by the acronym name ‘the Rambam’, made an error in judgment that fomented a tragic Jewish Civil War, which resulted in the forced population transfer of millions of Jewish stateless refugees forced to flee Western European barbaric oppression, in mass these despised refugees uprooted themselves unto Eastern European countries and Russia, like as did their fore fathers, the Romans expelled from off the lands of Judea. Goyim expelled all Jews living in the German kingdoms, England, France, Spain, Portugal etc. The domino effect error made by ‘the Rambam’, his halachic code, commonly known as the Mishna Torah, changed the key Talmudic definition for the fundamental term halachah. The equivalent error of giving the “New Testament” parity with the “Old Testament”.

But as the opening thesis of this critique states, Xtian “scholars” (what a joke) they continually err by attempting to interpret the meaning of Scripture, divorced from the culture, customs, and society of the Jewish people who wrote the Books which Xtian idolatry worships. (Avoda Zarah does not translate as idolatry, a very bad translation, on par with the translation of ברית into the evil meaning of covenant).

Therefore what role did the Written Torah serve in the 1st and 2nd Commonwealths? The Civil Wars which Israelites fought one another, that lead to the formation of the two kingdoms: Yechuda (The term Jew, derives from the name of this Tribal kingdom.), and Israel. That Civil War hinged upon the issue: Does the Written Torah function as the Constitution of the Republic? Yes or No. Xtian “scholars” (what a joke), fail to grasp this critical dispute, which defines the Civil War which likewise split the kingdom and defines the remembrance of lighting the lights of Chanukkah. A Civil War during the 2nd Common Wealth two perhaps three centuries before Xtianity.

Civil Wars fought among and between Jews always, a hard fast rule, precedes the g’lut\exile of the bnai brit people from ruling, as an Independent nation, the oath sworn brit lands. Hence the first obligation of all Jewish governments: to prevent the outbreak of Civil War among our People. The Torah opens with:
בראשית א:ב והארץ היתה תהו ובהו וחשך על פני תהום ורוח אלהים מרחפת על פני המים

The משל\נמשל דיוק teaches that מים refers to the Torah itself. The Creation story teaches a mussar that HaShem will give the Torah to our People during times of great anarchy and chaos. Like, for example, the arrival of the Baal Shem Tov following the horrors of the the Cossack-Polish War, the Chmielnicki Uprising, the Khmelnytsky massacre or the Khmelnytsky insurrection, 1648 and 1657. Like, for another example, the Israeli victory in the 1948 Independence War which ensued after the systematic murder of 75% of European Jewry in less than 4 years by Xtian pagan barbarians. 2000+ years of Xtianity in Europe produced the fruits of the Shoah.

Torah faith: a person does not believe. Torah faith commands an eternal mussar which requires all generations of bnai brit (Seed comparable to the stars in the sky, despite the fact that at the time of swearing that oath brit Avram had no children.), to “own” the mussar which T’NaCH prophets command all generations of bnai brit Israel to obey. The Torah has no commandment to “believe” not in this or that God, and how much more so not in doctrine, theology, creeds, or dogma. Xtian “scholars” (what a joke), fail to make this critical distinction.

A fundamental error made by Xtian “scholars” (what a joke), their arrogance up rooted the Order of sugiot which defines the T’NaCH Books and arbitrarily replaced this יסוד order, with chapters and verses. The Hebrew T’NaCH has no chapters and verses. Xtian “scholars” (what a joke), fail to grasp the יסוד rule that forbids stealing verses, taken totally out of their surrounding sugia contexts. Each sugia of the T’NaCH commands mussar. Xtian “scholars” (what a joke), they confuse Logic with Law; owning the prophetic mussar commandments does not resemble nor compares to their replacement theology, which substituted believing doctrines, theologies, creeds, and dogmatism; cherry picking p’sukim\verses defines the counterfeit error of the new testament, on par with the יסוד error of the Xtian bible avodah zarah which worships other Gods, the negative 2nd commandment of the revelation of the Torah at Sinai – which Xtian “scholars” (what a joke), fail to accept and never aroused the courage within their hearts to “own”.

Therefore the Written Torah has many editors, just as does the Jewish Talmud. Both T’NaCH and Talmud learn through the sh’ittah\methodology of Common Law which requires understanding a specific Mishnaic case with other prior precedents. The T’NaCH employs this identical discipline by and through the organization of the T’NaCH Books into sugiot. Moshe the prophet employed the revelatin of the Oral Torah at Horev through which he commanded 611 Torah commandments. The first and primary commentary to the revelation of the opening two commandments of the Sinai revelation of the Torah.

Comparing a specific Case to other similar or contrasting Cases requires logic. שמות ל”ד-ו’ ז, defines the revelation of the Oral Torah logic system which permits all generations of bnai brit to interpret the original intent of the Framer[s] of the Written Torah לשמה. Xtian “scholars” (what a joke), fail to grasp the basic fundamental distinction between Torah commandments of mussar and halachic law. The latter, expressed through lateral Sanhedrin common law courtrooms.

The definition of Torah faith, upon which hinges the blessing\curse – live/death oath brit sworn at Sinai (oaths do not in any way shape or form resemble beliefs), all generations of Israel for ever stand upon the scales of Judgment which weighs the pursuit of justice among and between the bnai brit people; Civil Wars only occur when justice collapses into chaos and anarchy within the domestic civilization of the Jewish bnai brit people. The Torah defines ברית as “alliance”. Civil War erupts when the ברית that binds the Jewish people together collapses. Comparable to Washington respecting illegal aliens as citizens on par with US “Citizens” protected by the Bill of Rights.

6 thoughts on “James Gregory Iakobou@wordpress.com Index of Undergrad Papers Pentateuchal Criticism and Genesis

  1. Why are you such an angry bird? I am guessing females have never appreciated how truly wonderful you are deep down inside. Are you both obese and vertically challenged?

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  2. John 3:16
    “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

    King James Version (KJV)

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    1. nicholasv56 Averagechristiannet@wordpress.com God’s View of our Work – Isaiah https://www.theologyofwork.org/old-testament/isaiah/gods-view-of-our-work-isaiah/worship-and-work-isaiah-1ff

      [[[“””The integral connection of our work and the practical application of our worship also show up in the stories of two kings the prophet used to highlight the place of trusting God in the workplace. Both Ahaz and Hezekiah had leadership responsibilities in Judah as monarchs. Both faced terrifying enemies bent on the destruction of their nation and the city of Jerusalem. Both had the opportunity to believe God’s word through the prophet Isaiah that God would not allow the nation to fall to the enemy. In fact, God’s word to Ahaz was that what the terrified king most feared would not take place, but “if you do not stand firm in faith, you shall not stand at all” (Is. 7:9). Ahaz refused to trust God for deliverance, turning instead to an imprudent alliance with Assyria.”””]]].

      My response to this cherry picking narishkeit. The name given to the 5th Book of the Torah\דברים, this closing Book of Torat Moshe has a second famous name among the Jewish People – משנה תורה\Mishna Torah. Rabbi Yechudah the Prince, his famous codification of Jewish common law takes the name Mishna. Much later the Reshon, who has the acronym of Rambam, named his infamous code & Hebrew translation of Jewish law — Mishna Torah — making Talmudic Aramaic similar to Mishnaic Hebrew. Why infamous code? Publication of this code of halachah radically changed the pre-existent Talmudic definition for the term “Halachah”. This radical code of halachah – it moved the Goal Posts of Torah learning.

      The Talmud stands upon the יסוד\foundation of kabbalah which Rabbi Akiva introduced, known as פרדס chariot mysticism. All the Rabbis within the sealed masoret\tradition of the Talmud/”owned”, “followed”, and “obeyed”, the teachings of Rabbi Akiva. These sages became Rabbi Akiva’s talmidim\students. Rabbi Akiva – the father of the Talmud – Yerushalmi and Bavli. That רשע, ignobly remembered by the generations as the Rambam, his code of halachah which his chutzpah named “Mishna Torah”, that famous Reshon scholar did not know, much less understand the פרדס chariot mysticism taught by Rabbi Akiva and every Rabbi within the pages of the Talmud. He divorced the married couple: Aggaditah and Halachah, and he refused to give Aggaditah her ‘get’. The Rambam code of halachah likewise divorced the common law way of learning the T’NaCH Primary Sources as equally applicable to the masoret of learning the Sha’s Mishna and Gemarah – the Talmud.

      Learning the T’NaCH by comparing or contrasting sugiot defines the sh’itta of learning this Primary Source of the sealed masoret. Rabbi Yechudah the Prince based his codification of Oral Torah Mishna – upon the יסוד which the T’NaCH Books learn. The discipline of Common Law, compares sugiot to similar sugiot precedents. The T’NaCH preceded the Talmud by centuries. The post 2nd Temple Talmud follows the precedent of learning which the T’NaCH 1st Temple established.

      Why does the Book of דברים likewise have the name משנה תורה? The Sages of Israel teach that the revelation of the Written Torah at Sinai encompasses תרי”ג commandments. The Sages of Israel likewise teach, that following the revelation of the opening first two Commandments at Sinai, the People whom HaShem and Moshe brought out of Egypt, cried out in absolute dread, that if they heard another Commandment from the voice of HaShem – that they would surely die as a nation, there on the spot at the foot of Mt. Sinai.

      The Sages of Israel teach 3 Basic Divisions which separate and distinguish the תרי”ג commandments: קום ועשה, שב ולא תעשה, וקום ועשה זמן גרמא… positive, negative, and positive time oriented commandments. The רשע, in his Book of Commandments divides the תרי”ג commandments only into positive and negative Commandments. A fundamental error, that other great Torah sages, like the B’hag – (a late Gaonim\”the magnificent”/, a period in Jewish history from 500 to 1038 C.E marked by intense scholarship at the Babylonian academies by scholars who studied and interpreted the Talmud), also regretfully made.

      This 3rd category of Torah commandments, unlike קום ועשה ושב ולא תעשה, requires “k’vannah”. Furthermore, the Mishna of ברכות teaches that this type of Torah commandment – an obligation only upon Men. The simple explanation for the exclusion of women from the obligation to keep positive time oriented commandments, to achieve “k’vannah” requires Talmud; the study of Talmud … a positive time oriented Torah commandment. Learning how to learn takes years of intense study, and even then – based upon the ignorance of the Rambam – few grasp the depths of kabbalah taught by Rabbi Akiva and his 5 surviving talmidim, whom the Romans failed to murder. Rabbi Akiva himself and 20,000 of his talmidim did not survive the 2nd attempt to throw off the oppressive yoke of Roman rule. The Romans delighted and perfected the malignant narcissism of torturing captured prisoners – a war crime against humanity, both then and today.

      A translation for משנה תורה – ‘Legislative Review’. Kings, Parliaments, Congress, Legislators – one and all resent and oppose Courts, within any given country, who possess the mandate that enables these Courts to annul laws passed by the Government. משנה תורה goes beyond the parameters of negating laws imposed by ruling governments. משנה תורה gives the Great Sanhedrin lateral common law courtrooms the power to re-write laws imposed by governments, such that these re-written laws comply with the Written Torah – the Constitution of the chosen Cohen Republic of States. But how do lateral Sanhedrin courtrooms achieve what virtually all governments throughout history reject?

      The answer to this question most most essentially defines the kabbalah of Talmudic learning. This kabbalah, originally taught by Rabbi Akiva, that רשע Reshon clearly did not know. That halachic codification, made during the early Middle Ages, it redefined halacha — by shearing this fundamental branch of Talmudic scholarship away from קום ועשה זמן גרמא מצות.

      Halachah as codified within that Reshon codification limited the scope of Halachah to rabbinic positive and negative commandments. This gross error of judgment, it profaned the commandment not to add or subtract from the Torah. Neither the Rambam nor the B’hag defined the mitza of k’vanna which tefillah most fundamentally requires. This fundamental lack of clarity by virtually all Reshonim scholarship, promoted in later generations, blind ignorance on the Siddur. “Scholars” today falsely teach, that a person to da’aven requires only a simple understanding of the words which his lips pronounce! רשעים have no shame.

      The Rambam’s code failed to link t’shuva by both the Yatzir Ha’Rah AND the Yatzir Ha’Tov. Two fundamentally distinct and separate sets of social memory interaction-relationships among among and between the Jewish people. His halachot on kre’a shma likewise failed to teach the k’vanna which distinguishes the purpose of saying the evening kre’a shma from saying the morning kre’a shma. Tefillah and kre’a shma, two examples of קום ועשה זמן גרמא מצות. Both he and his predecessor the B’had acknowledged tefillah as a mitzva from the Torah, yet both failed to distinguishes this type of Torah commandment from positive commandments – which do not require k’vanna. A basic and fundamental error. But the B’hag did not up-root the halachah from the dof of the Gemarah like Xtianity cherry picks p’sukim and thereby perverts both meaning and intent designed to instruct mussar.

      What k’vanna do קום ועשה זמן גרמא מצות require? משנה תורה, meaning legislative review! Have come full circle to the above addressed topic. The פרדס kabbalah taught by Rabbi Akiva and by centuries of his talmidim, halachah functions as the form or shape of Torah commandments. The k’vanna of קום ועשה זמן גרמא מצות possesses the power to elevate all Torah commandments both דאורייתא ודרבנן, (positive, negative commandments together with rabbinic halachot), unto this third catagory of Torah commandments.

      This פרדס kabbalah breaks up into דרוש\פשט and רמז\סוד partnerships. The warp\weft relationship unites and weaves into a unified fabric both the Aggaditah and Halachah within the Shas Talmud. Even more, the warp/weft kabbalot of פרדס and מעשה בראשית, likewise weave a fabric of faith. The latter affixes itself to defining the k’vanna of the Siddur in general and da’avening unto HaShem in particular. Weaving these two contrasting kabbalot permits a חכם to affix Torah commandments and Talmudic halachot directly to blessings within the Shemone Esrei; whereby a חכם dedicates the t’shuvah made by the two opposing Yatzirot memories, that recall social interactions – both evil & good – as קדוש unto HaShem.

      T’shuvah rejects the guilt and sin bondage, which so defines the tumah of Xtian avodah zarah. The Xtian notions of repentance – an anathema to the Torah faith. The mitzva of Moshiach shares no portion with this tumah guilt trip theology, doctrine, creed, and dogma made famous by the apostle Paul. His ‘original sin’ tumah perversion of the Torah curse concept of g’lut does not merit any Torah respect. The mitzva of love requires “owning” the blessings and curses of the Torah. For this very reason the Siddur establishes da’avening the kre’a shma both in the evening and morning. The chosen Cohen nation “owns” this mussar by pulling responsibility into their hearts for both life and death\blessed and cursed. The k’vanna of tefillah stands upon the יסוד of separating t’shuva memories associated with tumah and tohor middot social interactions with the bnai brit people.

      The kabbalah of פרדס mysticism prioritizes learning and owning the mussar prophesies which T’NaCH prophets command. Owning prophetic mussar commandments, actively pulled within the heart by means of learning through precedents. Mussar depth analysis does not compare, nor resemble, in any shape fashion or form, “believing” in Gods, or the theologies, or doctrines, or creeds, or dogmas – which claim to know the Will of God. The “mystery” of the Trinity tumah serves as a fundamental example of such avodah zarah. Such arrogance does not define nor instruct upon the Torah vision of faith. The faiths of Xtianity and Islam, both worship other Gods, which never caused the hairs of my forefathers to stand in fear. The rhetoric deception of “sister religions”, comparable to blood libel slanders made throughout the history of pagan Europe unto this very day.

      The T’NaCH learns (Talmud means “learning”), by the sh’itta of comparing or contrasting precedents. The Mishna’s style of Case\Rule duplicates how the T’NaCH compares or contrasts sugiot within the Books of the T’NaCH. The Gemarah makes a דרוש throughout the 6 Orders of the Mishna in order to find close precedents by which to understand (discerning like from like) the k’vanna of the language of each specific Mishnaic Case\Rule halachah. Both T’NaCH literature and the Talmud learn through the exact same sh’itta – known as the “logic” of the Torah Sh’Baal Peh.

      As Moshe the prophet learned and commanded his 611 commandment commentary to the opening first two Commandments at Sinai, so too did Rabbi Akiva and all the centuries of his talmidim, they likewise learn and command the woven together קום ועשה זמן גרמא מצות achieved through the fabric of Aggadic mussar p’shat, (the definition of the k’vanna learning the prophetic mussar learned from T’NaCH Primary sources) together with doing rabbinic ritual halachah, as codified in the pages of the Talmud. This fundamental and profound kabbalah which defines the meaning of halachah — the evil Rambam code perverted and destroyed. Halachah by the terms of the Rambam code existed only as קום ועשה ושב ולא תעשה commandments – has as his Safer HaMitzvot incorrectly divided the תרי”ג commandments. A basic and fundamental day and night error.

      The Safer HaMitzvot, of the Rambam halachic code limits all the halachot learned from the Sha’s Talmud to positive and negative rabbinic commandments. His code fails to affix rabbinic halachot unto the יסוד of Torah commandments. The gravity of this gross error, sowed chaos and anarchy into the hearts of all generations of g’lut Jewry, which already had lost the wisdom to do mitzvot לשמה, (Jews cannot keep Torah mitzvot in g’lut). His code transformed Halachic ritual observances, it divorced ritual rabbinic halachah from its partner Aggadic mussar p’shat learned from the Prophets. Separating like from like requires development of an eye that can discern subtle distinctions.

      If the Rambam code made the divorce between the Torah mussar commandments and rabbinic halachot plainly obvious for all to see and discern, Israel would have stoned the רשע immediately. None the less, a strong minority of Reshonim authorities placed a נדוי ban upon the Rambam, which holds to this very day. After publication of the Rambam code, a rapid deterioration of Torah scholarship immediately resulted in the destruction of Jewish communities across Western Europe, the result of yet another Jewish war among brothers. The mussar curse which the prophet Natan imposed upon the House of David.

      The weaving of Aggaditah together with Halachah defines the requirements of all קום ועשה זמן גרמא מצות. These commandments- potentially include all the halachot which the Talmud codifies. The meaning and intent of משנה תורה\legislative review, an aliyah potential of all Torah and rabbinic commandments to that of קום ועשה זמן גרא מצות from the Torah; learning prophetic mussar as the p’shat of Aggaditah, Aggaditah therein establishes the k’vanna of keeping halachot in the whole of the Sha’s Talmud. The mandate of the משנה תורה itself establishes the authority of all Great Sanhedrin lateral common law courtrooms, to determine the k’vanna of all laws imposed by governments. Despite the fact that these governments have an open hostility to the משנה תורה mandate welded by Sanhedrin lateral common law courtrooms.

      With this required Preamble, shall now address the distinction of learning T’NaCH sugiot through the revelation of Oral Torah logic; contrast this discipline of learning with your cherry picking of p’sukim\verses – none sense.

      Ahaz at the age of twenty succeeded his father -Jotham – as king of Judea. He, like the kings of Israel rejected the Written Torah as the Constitution of the Cohen Republic. Ruling the land through justice meant little or nothing to this רשע. He murdered his son, forcing him to walk through the fires of Moloch. This assimilated king embraced the cultures & custom of the Phoenicians – who rejected the revelation of the Torah at Sinai. Hezekiah, a sibling son, assumed the crown after Ahaz. By the courage of his mother, she saved his life from a similar fate. Hezekiah rejected and abhorred his fathers assimilation to foreign cultures, the first face of avodah zarah.

      The pagan Xtian European barbarians burned Jews upon the altars of Moloch throughout the 2nd European Civil War. 2000+ years of preaching the Creeds, theologies, doctrines, and dogmatism by Xtian Preasts and Preachers produced the “fruits” of the Shoah. NEVER AGAIN shall Torah Jews assimilate and kiss the Moloch Xtian God as its theology of monotheism dictates. That cursed dead religion now itself rots in g’lut – waiting for the 2nd coming of JeZeus the mamzer son of Mary.

      The sugia which contains your rhetoric propaganda, that cherry picked p’suk\verse – ישעיה ז:ז-ט. Mussar does not compare to history. Failure to discern the distinction between the two – exposes a fundamental incapacity of understanding. Reading the T’NaCH as history of days long ago past, totally perverts T’NaCH spirituality. Each and every generation, each and every individual in every generation, has the burden to make a serious דרוש\search out/ the meaning of T’NaCH prophetic mussar spirituality. T’shuvah which differentiates the dedications made by the opposing Yatzirot to HaShem, no messiah possesses power or authority to do avodat HaShem for any other Man, woman, or child. The mitzvah of Moshiach, a commandment incumbent upon the whole house of Israel, to do and live. The absurd notion preached: belief in a foreign Greek\Roman messiah saves Man from sin and death – utter total rubbish.

      Learning Torah requires obedience to the WAY: the discipline of precedent based common law. Herein defines the function and purpose of the revelation of the Oral Torah at Horev שמות ל”ד-ו’ ז, which the church abomination has always denied. Confusion between logic and law a fundamentally obvious abuse and corruption. On par with removing the sugiot Order established by the Framers of the T’NaCH and arbitrarily replacing them with chapters and verses. Every generation struggles, just as did like Ahaz, with assimilation unto foreign cultures and customs of peoples and nations who never accepted the oath brit sworn at Sinai. The mussar which the Ahaz story commands applies equally to all Jews living today. Students who learn in Yeshiva, they rely primarily upon commentaries on the T’NaCH rather than learning how to learn by the Way of precedents.

      Compare: ישעיה יח:ד-ו. Torah instructs mussar by means of the sh’ittah of משל\נמשל. Both sugiot address the owned curse of g’lut. Cross reference this mussar with מלכים א ג:ג,ד. Did the young king Shlomo have a tohor or tumah faith? The error of building the Temple in Jerusalem, king Shlomo failed to establish the authority of the Sanhedrin lateral common law court system. The last mitzva which Moshe the prophet exerted his last life energy to achieve – Moshe strove to established the Federal small Sanhedrin lateral common law courtrooms in three of the six Cities of Refuge. Justice Justice pursue defines the meaning and purpose of Torah faith. Man cannot love God and tolerate injustice and oppression of his bnai brit chosen Cohen people. Therefore king Shlomo chose the halachic ritual forms of faith, rather than prioritize the k’vanna substance of faith. This choice places him in the exact same camp as king Ahaz.

      The kingdom of Shlomo, under his rule, witnessed unprecedented wealth and prosperity. Yet this did not prevent the explosion of Civil War which almost obliterated his kingdom only one generation later. The T’NaCH makes virtually no mention of the Sanhedrin Federal Court System. King Shlomo, like king Ahaz, rejected the Torah as the written Constitution of the Cohen Republic of Tribes. King Shlomo, like king Ahaz, rejected the משנה תורה mandate which Torat Moshe strove to establish the judicial authority of the Sanhedrin Federal Court system as his choice, last and final mitzva, in this world while he yet lived. Both kings despised the mussar commandment which Moshe the prophet commands all generations of the chosen Cohen nation to do and to live.

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