Both religions reframe the “Promised Land”. The Torah sworn oath brit alliance wherein the people of Israel as opposed to the avoda zarah Trinity Gods of Xtianity or the strict Universal monotheistic God Allah, taught throughout the Koran, never once refers to the oath sworn to the Avot concerning them being the fathers of the Chosen Cohen People. The Koran replaces Yishmael for Yitzak at the Akadah. The NT Protocols of the Elders of Zion forgery (Roman fraud) in point of fact substitutes JeZeus and replaces both the Avot as the fathers of the Chosen Cohen people as it likewise does the brit faith of ruling the “Promised Land, sworn only to the Cohen seed of the Avot”, which by definition excludes both Yishmael and Esau as inheritors of the “Promised Land”.

The cultural differences between Europeans and Arab/Muslim Islamic societies radically different from the cultures and customs which define the chosen Cohen people. These cultural differences and priorities can produce a Terminological overload without hierarchy! Subjects like: Promised Land; Chosen Cohen people; NT forgery;Avoda zarah; Sanhedrin judicial review; Moshiach; Shabbat; Galut; Toldot mitzvot; Middot systems; Pauline theology; Nicene creed can quite easily spin the heads of a general reading audience much like a top!

My emotional outbursts post Shoah slaughter of 75% of Western European Jewry likewise has critical flaws. Phrases like: “NT Protocols of the Elders of Zion”; “Roman forgery fraud”; “JeZeus”; “rifle scope” clearly modeled after the colorful language of General Patton rather than the pius language of Orthodox “off the דרך” Judaism. My argument that g’lut Jews cannot do mitzvot לשמה perhaps as offensive as “Protocols of the Elders of Zion NT forgery! However post the Rambam Civil War switch N bait – to the model of Greek/Roman statute law and the absolute absence of any criticism of Reshonim fundamental errors, specifically the effort to explain the T’NaCH and Talmud limited only to פשט in modern Yeshiva education – utterly galls me; comparable to stuffing down large amounts of raw horse-radish as if running a 40 yard sprint.

The addiction to rabbinic box thinking which limits the Torah to religious ritual law while totally oblivious to the opposite viewpoint which views the Torah revelation as most essentially oaths expressed through av tohor time oriented Torah commandments. The Temple משל understood through the lense of Sanhedrin common law courtrooms נמשל – as wide a gap as JeZeus as a false messiah to Goyim religious audiences. The box thinking which limits the 2nd Sinai commandments to Catholic statute saints – again simply טיפש פשט narishkeit. Av tuma 2nd Sinai commandment avoda zara, most essentially defined through בניני אבות negative commandment precedents which prohibit Jewish assimilation and intermarriage with Goyim.

The cultural gulf between Cultural Zionist Jews like myself from Hertzl’s political Zionism also presents a wide chasm of thought. Unlike deductive reasoning פרדס inductive logic, as a rule compares two or more completely different cases which requires the reader to make synaptic jump. Dynamic logic more complex than static deductive logic.

To do this all at once … clearly difficult for the general reading audience to swallow. The introduction of the Oral Torah Mitzva of Moshiach so radically strange to European Goyim forever addicted to the dogmatism of waiting for the second coming of JeZeus. The idea that the mitzva of Moshiach absolutely no different from observance of any other Torah commandment – likewise a shock to the system. The Oral Torah Mitzva of Moshiach understood as the dedication to pursue righteous judicial justice within the sworn borders of conquered Canaan, especially religious off the דרך Orthodox Jews have never heard about, much less considered. On par with the Written Torah as the Constitution of the Israeli Republic of restored 12 Tribes!

Xtians and Arab/Muslims fed the propaganda that their religions exist as the daughter religions of Judaism but now hearing that this particular Cultural Zionist Jew as av tuma avoda zara on par with the worship of Baal, will not these post Shoah foreign alien outsiders not justifiably declare my ideas as a “substitute oath” viewed from a narrow Jewish perspective? The god of Israel a local tribal god competing with other Gods to rule the Yatzirot opposing spirits within the heart; rather than some grand vision promoted Xtianity and Islam’s Universal Monotheism God which Goyim declares lives in the Heavens above. Such drastic differences like faith defined as the righteous pursuit of judicial court-room justice rather than belief in this or that or some other theology belief system God!

General Patton always insulted the enemy. Post Shoah British/French, & Arab adamant perfidy where Arab\Muslims demand that post Shoah Jews exist as dhimmi second class people; their Three No’s steadfast refusal to recognize Herzl’s Balfour Declaration/League of Nations Palestine mandate to establish a Jewish national home in Palestine; equally matched by the UN perfidy which refuses to recognize Israel as an independent nation in the Middle East; and pretends that Israel exists in the shadow of Palestine when the League of Nations mandate/UN Protectorate totally ceased to exist in 1948. Where a hostile UN coalition of States assume that they have the right to declare Palestine an Independent nation but condemn Israel’s recognition of Horn of Africa Somaliland as an Independent State.
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Juridical vs. Hermeneutic – the Torah category of the chosen Cohen people defines the k’vanna of the entire Torah story of Israel. Torah, constituted by the wisdom of time-oriented commandments with require k’vanna, not NT nor Koran narratives. The Torah category of Am Yisrael as a chosen Cohan people determines the k’vanna of the entire Torah corpus of these Av tohor commandments. Torah simply not some Gospel or Koran story, that generates meaning after the fact.

Torah exists as a juridical constitutional mandate for the authority of Sanhedrin lateral common law courts to rule the land of Canaan. The Torah oath entails that Israel cut the Torah brit by means of this sworn oath of נעשה ונשמע, (Remembering the oath which the Avot swore to originally cut the brit which creates the chosen Cohen people from nothing.), which compares to the post Shoah oath of “Never Again”. This Torah oath binds Israel to establish common law courtrooms across the land of Canaan. The brit mandates courts, not creeds. Establishment of lateral Sanhedrin common-law (צדק צדק תרדוף) the k’vanna of נעשה ונשבע and not construction of some grand Solomon Temple or JeZeus false messiah substitute theology.

The latter utterly false because the mitzva of Moshiach like the mitzva of Shabbat equally applies to all Jews in all generations. The Mitzva of Moshiach – the dedication to pursue righteous judicial justice within the borders of the oath sworn lands; based upon the remembrance of Moshe standing before the court of Par’o over the failure to meet a quota of bricks and Yitro’s rebuke to Moshe to establish Sanhedrin courts. This revelation of judicial Legislative Review Sanhedrin Courtroom dominance over statute laws passed by any king or legislature. The Torah vision viewed as the Constitution of the Republic. Herein defines doing mitzvot לשמה within the land of Canaan.

G’lut/exile – in effect Jews return to the slavery of Egypt. Meaning Jews in g’lut cannot do this time-oriented commandment לשמה. “Time” understood as wisdom of מלאכה based upon the mitzva of Shabbat. Because the first Sinai commandment defines the revelation of HaShem as having taken Israel out of Egypt. Hence g’lut Jews cannot ever do mitzvot לשמה according to the terms of the 1st Sinai commandment.

Secondary toldot commandments function as legal Torah precedents which aid in understanding deeper prophetic mussar in both the Torah and NaCH Books. Toldot mitzvot as legal common law judicial precedents (not moral stories); Aggadic stories never confused with Halachic mitzvot despite the perversion of the Rambam’s 7 mitzvot bnai noach. Torah common law stands upon precedents rather than decrees. The Torah views Goyim living in the land as either Gere Toshav residents or Canaani Shomronim counterfeit Jews — refugee populations who have no judicial rights within the borders of Judea.

The Talmud employs different sets of warp-weft middot. The Aggada employs the 13 middot Order which Moshe heard at Horev; whereas the Halachic portions employ the middot established by the 10 middot of rabbi Akiva, the 13 middot of rabbi Yishmael and the 32 middot of rabbi Yossi Ha’Galilee as the basic fundamental tools to understand and interpret the kabbalah of how פרדס exists as the revelation of the Oral Torah at Horev following the sin of the Golden Calf.

Israel left Egypt to conquer Canaan. To rule this land with righteous Sanhedrin common law courtroom justice with the Torah mandated power of legislative review affixed and assigned to the Sanhedrin courts; to over-watch any and all statute laws imposed by Jewish governments. The Sanhedrin peoples’ Courts obligated with over-view powers. Authorized to even re-write any and all statute laws passed by the rule of elite kings or rich and powerful Legislatures within the borders of the Republic. A Torah sage 1:10,000. Whereas all Israel worthy of sanctifying the mitzva of Moshiach!

The difference between judicial peoples’ common law vs government “arristocratic” elite “dynasties” statute law, compares to the warp/weft threads of a loom. Within and throughout the T’NaCH & Talmud, these two sets of “threads” — expressed through the contrast between halacha from aggadah.

The elite statute government decree-law, it determines the תולדות secondary formal ritual actions placed upon the people-halacha. While the latter – commn law peoples’ courts – determines the wisdom-intent of prophetic T’NaCH אב מצוות זמן גרמא מלאכה mussar; the primary role or function as the determinant of the k’vanna wherein the chosen Cohen people dedicate the Yatzir Ha’Tov within our hearts לשמה; as long as the blessing of living within the borders of the Promised land shines like the Sun. Both the rote ritual and the זמן גרמא כוונה – directly applicable to both the T’NaCH and the Talmud.

The Sanhedrin common law legal system a lateral or non governmental peoples’ lateral common law – like plowing a field. Whereas Government arristocratic elite statute law – a vertical legal system, where the government imposes law from the Top down upon the people – like salaries paid by the State to Judges and prosecuting attorneys. Hence the vision of the primary loom metaphor and the strictly ordered legal language of both the halacha and aggada, which defines the Talmud.

The “Promised Land” the eternal inheritance of the chosen Cohen people alone because only Israel accepted the Torah at Sinai. The av tuma avoda zarah theologies of both Xtianity and Islam – an absolute Torah abomination on par with the worship of Baal. Name names to their new Gods but never once even refer to the 1st Sinai commandment. The NT Protocols of the Elders of Zion Roman forgery depicts Jews as direct participants in the teachings and events surrounding JeZeus. For instance, gospel parables often include Jewish figures, and also Canaani Shomron Samarians (e.g., the Good Samaritan). Reference to the Pharisees and Sadducees rejection of JeZeus as the messiah savior of all mankind, marks Jewish Oral Torah tradition as “the hostile Christ killer enemy”.

The inclusion of Pharisee “failures” serves something like sights or a scope on a rifle, thereafter throughout the Ages of Jewish g’lut. The NT aims to appeal directly to Goyim reading audiences rather than understand Oral Torah common law. But the facts remain unchanged to this day, Goyim reject the revelation of the Written and Oral Torah and strive to replace it with their own theologically concocted theology and creeds, which require belief in Universal Monotheistic Gods.

The Talmud teaches that not only did the Goyim reject the revelation of the Torah but that the god of Israel a local tribal god. The Torah describes court justices who hear a Case before their Court, having predetermined “beliefs” as a corrupt bride judge. The Talmud abhors the coward justices who failed to impose the death penalty upon Herod due to their dread fear of the רשע.

The NT does not view faith as judicial righteousness but rather as belief in the Nicene Creed theological Trinity belief system. Paul’s letters serve as excellent examples of substitute theology; fall of Man vs. the central Torah blessing/curse theme of g’lut-exile. However the much later written Gospels, promotes as its central theme that Jewish leaders reject JeZeus as messiah. This results in the establishment of a new covenant through JeZeus.

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In conclusion: Torah defines Israel as a covenantal–juridical people constituted by a sworn oath (brit), whose purpose is to establish land-based common-law courts; Christianity and Islam dissolve this oath into narrative belief and universal theology, thereby committing avodah zarah at the level of “covenantal” structure. Brit does not correctly translate as “covenant”.

Perhaps as mentioned above my mockery of Goyim “daughter religions” muddles the waters of my arguments. I do not know, the reading audience themselves must decide. This paper argues 5 basic “Chumash” points: A) brit sworn oaths prioritized above secondary narratives based upon Halacha & Aggada which shape the Talmud. In point of fact both necessary and critical. B) land = judicial independence rather than theological belief systems which thrive Universally in all lands and countries. C) Common law Courts – not theological Creeds. D) Aggada-Halacha = the warp/weft loom wherein woven the culture and customs of the chosen Cohen people. E) Theological Creed belief dictates/dogmatism substitute and replace the obligation of the mitzva of Moshiach to pursue righteous judicial justice within the borders of the oath sworn land “contract” with the chosen Cohen people; consequently substitute theology/revisionist history amounts to av tuma avoda zara.

The complexity of inter-cultural traditions among peoples compares to viewing a slide of bacteria culture under a microscope. Avot vs. Ishmael; Trinity vs. tawhid vs. local god; Rambam vs. Tosafists;

Sanhedrin vs. statute law; Shoah trauma; UN perfidy; Pauline theology & Nicene creed;

Herzl vs. Cultural Zionism etc etc directly compares to the description of the Creation of chaos and anarchy!

The polemical language undermines juridical standing; but am willing to accept this because this paper addresses general theme topics rather than specific T’NaCH Talmudic textual analysis. For 2000+ years Goyim demanded Jews debate them with our hands tied behind our backs! Post Shoah both Xtianity and Islam rot in the pig-stye of exile; Xtianity a dead religion in Europe and Islam moans under the yoke of now being dhimmi despised refugee populations who have little or no rights.

Furthermore, this paper qualifies only as a something like the 1898 Émile Zola “J’Accuse” rather than a juridical critique. Courts do not argue by mockery, but political satire does. This broad-page does not entertain any pretension that its compares to a judge who hears a case before his court while holding prior animus.

G’lut Jews cannot do mitzva לשמה, the RambaN in his commentary to the Chumash makes this argument! The blessings and curses of the Torah serve as metaphors to the ruling the land with justice vs existing in g’lut slavery. The failure of the pre-Shoah rabbis to encourage European Jewry to make Aliya exploded in their faces with the 1939 White Paper and FDR follow-up which sealed the borders of the Golden Medina to Jews seeking to flee from the Nazi barbarians. The rebuke of rabbi Akiva toward the din of the Wilderness generation seems applicable!

The object of this paper to express an emotional catharsis over the Shoah obliteration of my people. But it condemns both Jews and Goyim across the board for this destruction of a Good name reputation for Orthodox Judaism, Xtianity and Islam. Post the Oct7th 2023 Abomination War, the Israeli two year victory and Bibi’s recognition of Somaliland at the chagrin of Turkey, Europe and almost all the UN nations who condemned Israel for genocide — an absolute g’shmeyach. Impossible to truly feel this g’shmeyach oblivious of Jewish anger against a biased UN and ICC prigs.

Goyim never accepted the revelation of the Torah at Sinai. Hence the false fable of some Universal Monotheistic God as expressed through both the Nicene Creed and Islam’s strict declaration of Allah as the only God — both theological creed belief systems totally reject the Talmudic teaching that only Israel, both Esau and Ishmael, rejected to accept the revelation of the Torah at Sinai. The NT declares prophesy as witchcraft making predictions of future events.

The Koran fraud declares that all prophets come to warn their people by speaking in the language of each and every people. This declaration ignores the Talmudic mussar which teaches that both Esau and Ishmael/Xtianity & Islam fail to validate the revelation of the שם השם as revealed in the first Sinai commandment and therefore violate the 2nd Sinai commandment and worship other Gods. Prior to the Roman NT forgery (Protocols of the Elders of Zion) no person ever perceived the God of Israel as Jesus. The same equally applies to Muhammad’s Allah Universal God.

(Matthew 2:15) “Out of Egypt I called my son”. This NT verse has no connection whatsoever with the Hebrew T’NaCH. Why? Because the term “Son” refers not to a physical son but rather to the Chosen Cohen people beginning with HaShem’s rejection of the korban dedicated to heaven by Cain! Yom Kippur serves as a strong precedent proof. Rosh HaShanah-called יום הזכרון. This and that Chag serve as book-ends.

The t’shuva of ר”ה remembers the sin of the Golden Calf wherein Moshe reminded HaShem of the sworn oath made unto the three Avot that they would father the chosen Cohen people and not Moshe. Yom Kippur HaShem annulled the vow to make of the seed of Moshe the chosen Cohen people. The NT Protocols of the Elders of Zion fraud attempts to substitute JeZeus in the stead of the oath brit cut with the nation of Israel – as the chosen Cohen people, taken out of Egyptian judicial oppression to rule the land of Canaan with righteous judicial common-law courtroom justice which dedicates to make fair compensation of damages the רשע inflicts or imposes upon the innocent.

The central Torah theme of the first born son being the “Cohen” until the sin of the Golden Calf wherein Levi Moshe Rabbeinu replaced as the instructors of the schools of the prophets – the police enforcers of the Sanhedrin courtroom rulings. Prior to the sin of the Golden Calf the firstborn Ishmael rejected as the chosen Cohen. The same applicable to the conflict between Esau and Yaacov and Reuven and Yosef. The attempt by the Protocols of the Elders of Zion New Testament forgery slander fraud to link the Harry Potter imaginary fictional character JeZeus to Hosea 11:1 exceptionally obtuse.

Herod’s Massacre (Verses 16-18), a perverse obtuse comparison of Moshe as a child. Return to Nazareth (Verses 19-23), a perverse obtuse comparison to Moshe at the burning bush. The NT propaganda directly compares to counterfeit money.

mosckerr

January 4 Matthew 2:13-23

Proverbs 24:12 compares to Ezekiel 18:30-32, where Moshe calls the people to t’shuva and emphasizes the importance of returning to righteousness. Deuteronomy 28 compares to Jeremiah 17:5-8. and Psalms 1.

Exodus 21, which outlines various laws and obligations regarding personal rights and responsibilities, can be compared to specific precedents found in different parts of the T’NaCH. Both Exodus 21 and Deuteronomy contain laws aimed at creating a fair and just society, emphasizing community responsibility. Amos 5:7-12, n this passage, the prophet Amos admonishes Israel for their injustices and highlights the importance of righteousness. Exodus 21 emphasizes obligations to ensure justice, while Amos condemns the failure to uphold those laws, linking legal obligations to prophetic mussar. Micah 6:8, this verse speaks to the requirement of acting justly, loving mercy, and walking humbly with HaShem; humility understood as the dominance of dedicated tohor middot over tuma middot within the opposing Yatzirot within the heart. The essence of legal obligations in Exodus 21 – echoed here, as the Micah דיוק makes a succinct summarization of the prophetic mussar rebuke imperatives that underpin the Torah oath brit common judicial laws which highlight personal responsibility for justice in the oath sworn chosen Cohen lands. Each of these texts reflects these Torah mussar themes of justice, responsibility, and community – a mussar articulated in Exodus 21.

The Torah concepts of responsibility and Torah obligations share absolutely no common denominator-ground with Luke 12:47. Luke 12:47 states, “And that servant who knew his master’s will but did not prepare himself or do according to his will shall be beaten with many stripes.” This nonsense phony declaration has no precedent in T’NaCH literature.

Proverbs 24:12 and Ezekiel 18:30-32 center on the importance of awareness and accountability regarding one’s actions. Both passages urge individuals to recognize their transgressions and remember the oaths sworn by the Avot and consequently return to righteous behavior. Illustrating the fundamental need to remember prophetic mussar rebukes in order to due t’shuva based upon the Torah blessing/curse concerning inheriting the oath sworn lands as the chosen Cohen people who keep and observe their own unique cultures and customs which separate Torah wisdom from Goyim wisdom.

Luke 12:47 does not even imply the need to due t’shuva consequent to hearing prophetic mussar rebukes. Jeremiah warns against reliance on flawed Goyim alien wisdom, instead urging faith in judicial common law courtroom justice. Jeremiah accurately reflect the prophetic mussar theme found in Deuteronomy 28 about the relationship between consequences to the oath brit blessing/curse obligations of life or death which Moshe Rabbeinue cut with the Chosen Cohen people alone. Psalms 1 complements this by expounding on the blessings of living in accordance with Torah Sanhedrin ‘Temple’ courtroom judicial justice-legislative review of all government statute laws.

Exodus 21 outlines specific laws regarding judicial common law justice and personal obligations. The idea of ‘rights’ of citizens, more a 18th Century American and French revolution political idea. Torah faith as the righteous pursuit of justice among our conflicting peoples, resonates throughout T’NaCH texts, such as Amos 5:7-12, where Amos critiques judicial injustices in society and emphasizes the importance of righteous judicial courtroom justice which sanctifies making a fair restoration of damages inflicted by a רשע upon the innocent.

Micah 6:8, summarizing the Torah ideal for its judicial common-law domination over governmental statute laws. Its calls for judicial justice, mercy, and humility, reinforces the priority obligations presented in Exodus 21. The 4th Oral Torah middah רחום learns from Torah תורה בניני אבות of the commandment to uproot the nations of Canaan from the land, the stubborn and rebellious son, the eternal war against Amalek consequent to Jewish avoda zara where Jews lack fear of Elohim consequent to their cultural assimilation to foreign peoples’ customs and cultures and intermarriage with these alien foreign people to reject the revelation of the Torah at Sinai. The middah of רחום completely apart and different from pity. The life/death oath brit flips to Torah curses if Israel behaves like the Canaanite nations or the stubborn and rebellious child or the assimilated ערב רב that came out of Egypt and had no fear of Elohim. Torah curses compare to the guillotine blade that cut off the heads of king Louis XV and Marie Antoinette.

Proverbs 24:12 – t’shuva & accountability, awareness leads to a return to the path of the pursuit of righteous judicial justice among and between the Jewish people. Deuteronomy 28 – Actions of injustice leads to Torah curses raining down upon Israel, comparable to the plagues which afflicted Par’o and Egypt in the days of Moshe and Aaron. Ezekiel 18:30-32 – this prophetic mussar rebukes all generations of Israel – to forever strive to pursue righteous judicial justice – fair compensation of damages – to our people.

Jeremiah 17:5-8, this prophetic mussar provokes Israel to remember the brit of Life or Death as our fear of heaven. Do not rely upon the strength of the Horse to bring salvation. But rather fair judicial courtroom justice among our people – this מלאכה זמן גרמא מצוה creates the guardian תמיד מעשה בראשית – מלאכים which cause Israel to prevail over our enemies during times of war – as the wisdom of the Torah; Goyim wisdom relies primarily upon innovations in warfare. Psalms 1 supports the consequence of righteous judicial justice within the lands of the chosen Cohen peoples’ Republic. The prophetic mussar of Amos 5:7-12 threatens the rebuke of Torah curses of death and g’lut/exile. Whereas Micah 6:8 serves as the prophetic mussar דיוק/inference upon Amos 5:7-12.

Luke 12:47, this: the Protocols of the Elders of Zion Roman forgery, totally and completely alien to prophet T’NaCH mussar. It reflects a different context of responsibility that emphasizes only knowledge dread of the direct consequences of a hierarchical, servant-master relationship. Israel Torah wisdom freed from Egyptian slave bondage, NOT to change one Slave Master for another Slave Master!

mosckerr

When You Know What to Do But Don’t Do It