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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.

Extending the Jewish Polemic: Rambam’s Assimilation as Parallel to Xtian and Islamic Theological Substitutions. The Rambam Civil War compares to the anarchy in Iran today.

Building against the foundational critiques of the Xtian false messiah and Muslim false prophet revisionist theologies whereby Goyim who reject the revelation of the Torah at Sinai & Horev introduced ‘New God’ theologies aimed to supplant the oath alliance brit Sinai faith which permanently cuts a brit faith that HaShem ruling in this Earth לא בשמים היא – through the spirits of tohor Oral Torah middot, which permanently dwell and occupy the משל משכן of the Sinai revelation contained and interpreted by the נמשל יצר הטוב within the heart as differentiated by the Torah language of kre’a shma’s: בכל לבבך\לבבכם, as interpreted by rabbi Yechuda.

Just as the NT and Koran negate the Oral Torah’s dynamic common law in favor of static, universal doctrines—replacing the particularistic local brit with their theological dogmas of “Universal God for all Goyim” — the Rambam’s sh’itta likewise assimilates Greco-Roman statute law and Aristotelian philosophy as a replacement for פרדס logic; specifically through the 7 middot of Hillel, 10 middot of Akiva, 13 middot of Yishmael, and 32 middot of Yossi Galil’s 32 Aggadic middot – building blocks נמשל, which replace logical Case/Rule comparisons to other Case/Rule disputes heard by different courtrooms; with the Torah משל of straw required to make bricks interpreted by the above נמשל of inductive logical comparison to interpret “k’vanna” of time-oriented mitzvot as the definition of Torah wisdom. (That’s quite a mouthful, please don’t choke.)

The Torah contrasts with how Goyim define idolatry – limited to graven images which the NaCH prophets completely mock in absolute and total derision. Torah negative commandments directly פסול-declare as treif-Jewish assimilation wherein Jews abandon the culture and customs of the chosen Cohen people as established by the sealed מסורת – the T’NaCH, Talmud, Siddur – replaced by Goyim cultures and customs; ultimately resulting in Jewish intermarriage with Goyim who reject the revelation of the Torah at Sinai – the brit of the chosen Cohen people. Forsaking the oath Sinai brit, abandons the 3 oaths sworn by the Avot whereby they eternally father the chosen עולם הבא Cohen seed; it rejects the yoke of the kingdom of heaven which define the k’vanna of tefillah; wherein Israel accepts through tefillen permission to swear Torah oaths which absolutely define the k’vanna and intent of the Written and Oral Torah revelations.

Assimilated Reshonim scholarship upon the T’NaCH/Talmud\Midrashim failed to arouse Jews to rise up and re-conquer our homelands like as did Herzl’s “Jewish State” political Zionism and Ahad Ha’am’s Cultural Zionism, expressed through his essay titled: “The Jewish State and the Jewish Problem”. A millennium after the Hanukkah Civil War, the Rambam Civil War made a “mishna torah”; but whereas Jews in Israel who can do mitzvot לשמה lit the Menorah lights of victory over the ערב רב Tzeddukim … charisma foreign counter-cultures in g’lut lead by the Rambam in particular and the vast majority of Spanish assimilated Reshonim scholars in general – g’lut Jewry lacks the Yatzir Ha-Tov tohor middot dominance which permits them to likewise observe Torah commandments לשמה – consequent to the Torah curse of g’lut.

According to the RambaN’s Chumash commentary, g’lut Jewry observe mitzvot primarily as a zikaron (remembrance) of their identity, heritage, and connection to the land of Israel, rather than fulfilling them in their complete and original ideal לשמה. The Ramban acknowledges examples of obvious mitzvot cannot be fully realized when the Jewish people are not in their homeland, particularly those related to the “Temple” משל of the judicial justice נמשל and agricultural laws. Based upon the Talmud’s prioritization of time-oriented k’vanna of tefilla over Cain’s sacrifice as a barbeque to heaven positive Torah commandment which requires no k’vanna. G’lut Jewry directly compare to the ger tzeddik who rejects to do certain Torah commandments; who favors how the Shomronim, Tzeddukim, and Karaim observe Torah as religious ritual law, rather than how the P’rushim, instructors of the Oral Torah masoret, validate the Writtten Torah as the Constitution of the Republic which mandates Oral Torah court room common law to establish the rule of righteous justice in the Cohen eternal inheritance land!

Off the דרך curse g’lut statute law assimilated Judaism culminated its “Berlin is our new Jerusalem” by duplicating the rebellion of the Wilderness generations who refused to conquer Canaan from fear of giants! Chaim Weizmann in 1937, “Jews of the world, where are you?”, shortly followed up with the White Paper and FDR closing the Golden Medina to Jewish refugees in 1939 & thereafter. The story of the curse Wilderness Generation repeated in the virtual destruction of Western European Jewry in the Nazi gas chambers of three years duration.

The Rambam’s Mishneh Torah, a systematic code of halacha, represents a departure from the Oral Torah’s common law tradition, which thrives on dialectical debate, precedents, and inductive reasoning as seen in the Gemara’s sugyot. Instead, it adopts a Roman-style statute law format—concise, authoritative rulings without the underlying disputes—mirroring the codified canons of Christianity (e.g., the Nicene Creed’s dogmatic assertions) and Islam (e.g., the Sharia’s fiqh compilations). This negation of the Oral Torah’s fluidity prompted swift condemnation.

In 1232, the rabbis of northern France, steeped in the Ashkenazi tradition of Rashi (1040–1105) and the Tosafot, issued a ban against studying philosophy, explicitly targeting the Rambam’s works for their rationalist bent. Led by figures like Solomon ben Abraham of Montpellier, this ban was amplified by Rabbeinu Yonah Gerondi (d. 1263), who traveled to gather support, viewing the Rambam’s integration of Aristotelian logic as a threat to traditional Torah study. Rabbeinu Yonah, a relative of Nahmanides (Ramban), initially spearheaded the anti-Maimonidean agitation in Provence and Spain, seeing it as akin to Hellenistic corruption. The French school’s emphasis on Tosafist common law commentaries upon the Talmud denounced the Rambam’s declarative style, which omitted sources and debates, much as the NT & Koran omits Sinai’s context to proclaim a “new covenant,” or “final prophet”.

This controversy escalated into the Maimonidean Controversies (1232–1305), involving bans and counter-bans across Europe. Rabbeinu Yonah later repented after witnessing the Inquisition burn all the Talmud manuscripts in Paris France in 1242. A disaster which duplicated the dynastic Hashmonean Civil War which pitted Hyrcanus II against Aristobulus II. Both brothers appealed to Roman general Pompey to resolve their dynastic dispute over the Crown. Pompey’s Army marched into Jerusalem unopposed and appointed the Goy Herod as king around 37 BCE. Herod the Idumean a non Jew, Pompey appointed as king. This marked a crucial transition towards Roman hegemony and set the stage for future conflicts and the eventual emergence of early Xtianity within this tumultuous context.

This controversy escalated into the Maimonidean Controversies (1232–1305), involving bans and counter-bans across Europe. The Rambam’s philosophy risked eroding the mystical and ethical dimensions of Torah. This mirrors the Torah’s negative commandment against foreign worship (Shemot 20:3–5), extended to intellectual idolatry—assimilating Greek logos over prophetic mussar. Just as Xtianity and Islam universalize and supplant their “monotheistic God” detached from Israel’s election, the Rambam’s code likewise imposes a static halacha alien to the living Oral Torah common law פרדס inductive logic expressed through middot models.

In Hilchot Melachim u’Milchamot 8:10–11, he posits these seven laws—prohibitions against idolatry, blasphemy, murder, theft, sexual immorality, eating a limb from a living animal, and the command to establish courts—as binding on all humanity, enforceable by death for non-compliance. This universal framework echoes Christian and Islamic theologies of a singular, accessible God for all peoples, framing monotheism as a global imperative rather than Israel’s particular oath brit which תמיד מעשה בראשית through time-oriented Avot commandments creates the chosen Cohen people יש מאין – comparable to the Ger Tzeddik. Rambam elevates Noahide observance to grant non-Jews status as “chasidei umot ha’olam” (righteous of the nations) if accepted due to divine command, despite the limitation of the jurisdiction of Sanhedrin courts limited only to the boundaries of the Jewish State!

The Aggada of mesechta Sanhedrin limits the 7 mitzvot bnai noach unto the gere toshav Goyim living within the borders of the land. Mesechta Baba Kama limits the exclusion of all legal rights to the Shomronim “new Israel impostors who “converted out of fear” just as did Herod; both mesechtot Sanhedrin and Baba Kama base their instruction on D’varim which instructs Israel to either give treif flesh to the ger toshav or sell that flesh to the Na’cree. Sanhedrin refers to the ger toshav as bnai noach. Whereas Baba Kama describes the despised “Samaritan charlatans” as Canaani.

Rambam’s view assimilates a “universal God,” akin to Christianity’s Trinity or Islam’s Tawhid, violating the Torah’s distinction: HaShem’s Name is revealed solely through Israel’s brit (Shemot 6:3). He even praises Islam as non-idolatrous monotheism (Hilchot Teshuvah 3:7), while deeming Xtianity idolatrous, yet both alien religions equally share the av tuma universalist avoda zara ONE GOD abomination. This “monotheistic universalism” negates the Oral Torah’s focus on Israel’s role as or l’goyim through prophetic mussar.

Xtianity defines prophesy as witchcraft fortune telling. Whereas the Koran declares that Allah sends prophets to all nations and those prophets speak the native tongue of the nations . The Arab nation being the last nation to receive its prophet’s warnings. This negates the prophet Yonah sent to Assyria! His mussar rebuked g’lut 10 tribes not the kingdom of Assyria whom the Babylonian empire almost immediately thereafter conquered. Rambam’s rationalism offers no mussar for suffering, paralleling the absent Jesus or Allah. His fiat halacha does not remotely compare to the Prosecution vs Defense courtroom setting which the Gemara models.

Led by figures like Solomon ben Abraham of Montpellier, this ban was amplified by Rabbeinu Yonah Gerondi (d. 1263), who traveled to gather support, they viewed the Rambam’s integration of Aristotelian logic as a threat to traditional Torah study. Both the rabbeinu Yonah’s court in Spain and the common law school of Rashi/Tosafot in France placed a ban upon the Rambam’s assimilated to Greek/Roman legal customs: statute law halachic fiat codification which negated Oral Torah “commodity based” common law–much as does both the NT and Koran. Rabbeinu Yonah later repented after witnessing the Inquisition burn Rambam’s books in 1233 and after the Goyim torched all the Talmud found in France. He interpreted these “disasters” as divine retribution for his zeal. Nonetheless, the initial ban against the study of Greek philosophy stands in Yeshiva education unto this very day, as a bulwark against assimilation.

For example a defining פרט to the previous paragraph’s כלל – Rambam’s perverted views on Noahide laws. The Rambam assimilated, a direct Torah negative commandment, and embraced the Xtian & Muslim theologies of God – framed as a Monotheistic Universal God; his Roman statute law halacha and Greek Aristotle philosophy clashes with the Talmud which teaches that only the 12 Tribes of Israel accepted the Written Torah at Sinai and the Oral Torah at Horev. The Rambam replaced the kabbalah of rabbi Akiva’s פרדס inductive dynamic logic with Aristotles static deductive logic – absolutely identical as did the Tzeddukim 1000 years previous during the Hanukkah Jewish Civil War.

The Rambam, influenced by Aristotle’s Organon, employs deductive logic in his philosophical work: Moreh Nevuchim. There he reduces prophetic mussar perverted to intellectual perfection, much like his posok halacha of the av Mishna Chullin touching the אפיקורוס slaughter of animals as lacking knowledge and understanding of the true essence of Jewish teachings. The Rambam Greek philosophy prioritizes intellect as the highest human faculty. The Talmud by contrast instructs that יראת שמים serves as the foundation of faith. This Torah rebuke applied to the ערב רב – שאין להם יראת אלהים as the root cause of the Torah curse of Amalek throughout the generations.

Just as the Tzeddukim denied resurrection and angels to align with Greek thought, Rambam reinterprets miracles and eschatology allegorically, clashing with Kabbalistic traditions like the Zohar. But the mitzva of Shabbat which forbids doing acts of wisdom known specifically as מלאכה and generally as time-oriented commandments! Doing מלאכה repressed through time-oriented commandment create מלאכים שברא יש מאין; based upon the precedent that Yaacov sent מלאכים unto his brother Esav and wrestled in turn with the מלאך of his brother!

This substitution negates the tohor middot spirits animating the yetzer ha-tov, reducing Torah to intellectual exercise. Christianity’s logos (John 1:1) and Islam’s kalam theology similarly adopt Aristotelian deduction, supplanting Sinai’s inductive mussar. The bans by Rabbeinu Yonah and the French schools affirm: True Torah resists such assimilation, prioritizing Sanhedrin common law over codified fiat statute law. As a commodity based currency day & night different from fiat monopoly play-game board funny money so too and how much more so Torah common law/משנה תורה rejects fiat statute roman laws; which extend to intellectual idolatry—assimilating Greek logos over prophetic mussar.

Hence in summation: The foundational critiques of the Xtian false messiah (JeZeus) and Muslim false prophet (Muhammad) revisionist theologies stand firm: Goyim who rejected the dual revelation of the Written Torah at Sinai and Oral Torah at Horev fabricated “New God” theologies to supplant the eternal oath alliance brit of Sinai. This Sinai oath brit/alliance alone cuts the faith of justice wherein HaShem dwells permanently through the spirits of tohor Oral Torah middot in the משל משכן of the Sinai revelation, interpreted by the נמשל yetzer ha-tov within the heart—as differentiated by the Torah language of kriyat Shema (“בכל לבבך/לבבכם”), per Rabbi Yehuda’s interpretation emphasizing the whole heart’s tohor intent.

Rambam’s sh’iita assimilates Greco-Roman statute law as the basis\priority which defines his statute halacha which makes secondary the language of the Talmud which his code translates into Hebrew. Common law – no translation can duplicate – because common law requires precedents. Rambam’s code relies upon foreign imports of Greek syllogism deductive logic which lacks the means to inductively compare ever changing halacha based upon ever changing life conditions throughout the generations. Just as the bible translations of בראשית fail to account for the רמזים of ב’ ראשית, ברית אש, and ראש בית, so too and how much more so static fiat halachic codes fail to employ Gemara halachot as precedents whereby scholarship through the generations can re-interpret the language of the Mishna based upon different perspectives suitable for the times and generations.

The Rambam’s sh’itta assimilates Greco-Roman statute law and Aristotelian philosophy as a replacement for פרדס logic. The Torah משל of straw required to make bricks finds its נמשל in inductive logical comparison to interpret k’vanna of time-oriented mitzvot, defining Torah מלאכה wisdom, which the Rambam totally failed to grasp much less prioritize and understand. The downfall of the ‘Golden Age of Spain’ resulted from Jewish assimilation/intermarriage.

Torah “idolatry” (a gross erroneous translation) far exceeds Goyim’s graven images (mocked derisively by Nevi’im). It encompasses any Jewish assimilation where Jews abandon the sealed mesorah culture and customs of the chosen Cohen people—T’NaCH, Talmud, Siddur—and favor/approve of Goyim cultures, customs, and intermarriage with those rejecting Sinai’s brit, like have themselves. This forsakes the 3 oaths sworn by the Avot to father the chosen Cohen seed and rejects the yoke of Heaven’s kingdom in tefillah, where tefillin oaths affirm Written and Oral Torah revelations.

Assimilated Rishonim scholarship on T’NaCH/Talmud/Midrashim failed to arouse Jews to reconquer the homeland, unlike Herzl’s political Zionism (“Der Judenstaat”) and Ahad Ha’am’s cultural Zionism in his essay “The Jewish State and the Jewish Problem” (1897/98), which critiqued purely political approaches for neglecting spiritual/cultural revival. A millennium after the Hanukkah Civil War against Tzeddukim assimilation, the Rambam Civil War produced the “Mishneh Torah”—a statute law fiat codex. By logical דיוק contrasts with Israel performs mitzvot l’shmah raised the Menorah lights of victory over the Erev Rav Tzeddukim and foreign counter-cultures. Galut Jewry, cursed by the Torah’s galut decree (Vayikra 26, Devarim 28), lacks yetzer ha-tov tohor middot dominance to observe commandments l’shmah. The off the דרך Orthodox Judaism confuses the 3 vows: 1. Not to Attempt to Conquer the Land 2. Not to Rebel Against the Nations 3. God Will Bring Them Back prioritized over the 3 oaths sworn by the Avot which eternally create the chosen Cohen people through time oriented מלאכה חכמה. This mesechta of Ketubot simply does not supersede the Torah obligation to conquer the land. Moshe qualifies as the av model of Moshiach, and he did not general the war by which Israel fought multiple wars to conquer Canaan!

This off-the-derech galut statute-law assimilated Judaism culminated in “Berlin is our new Jerusalem,” duplicating the Wilderness generation’s rebellion—refusing to conquer Canaan from fear of giants, absolutely no different from the prophetic mussar where the Shomronim converted for fear of lions or Herod’s “inquisition like” convertion – for fear of his life. Rambam’s fiat halachic משל currency counterfeit fails to “weave” halachic ritualism which requires no k’vanna together as with “gold” aggadic prophetic mussar as the time-oriented commandment k’vanna which makes aliya of secondary commandment to Av time-oriented commandments and results in the garments worn by the chosen Cohen people נמשל to the Cohen garments worn by Aaron and his sons משל.

Roman “fiat currency” statute law—concise authoritative rulings without disputes—forms the basis of Middle Ages Roman Catholic Church Canon Law. The Rambam code duplicates Catholic dogmatism and Islamic Sharia fiqh compilations. Rabbeinu Yonah (d. 1263, relative of Ramban) amplified the agitation in Provence/Spain, viewing Aristotelian integration as Hellenistic corruption akin to Tzeddukim. The French school’s Tosafist precedent pilpul denounced Rambam’s declarative style omitting sources/debates, much as NT/Koran omit Sinai context for “new covenant” or “final prophet” substitute theology/revisionist history. All Torah prophets command mussar. Torah prophets not required to speak in Goyim languages because Goyim never accept to this very day the revelation of the Torah at Sinai & Horev.

The Rambam’s gross error in the Av Mishna of Chullin matched by his equally stupid error in Kiddushin wherein his halacha declares, ignorant of the Gemarah רבוי מיעט-קמ”ל which excludes young girls as fit for the mitzva of kiddushin, just as the Av Mishna excludes Chuppa; or his halachot of Shabbat which fails to distinguish between the two verbs מלאכה כנגד עבודה. As commodity-based currency (day/night value) differs from fiat monopoly funny money, so too—and infinitely more so—Torah common law/Mishneh Torah rejects fiat Roman statute law Caesar decrees which forcibly expelled Jews from Judea and resulted in an 2000+ year Jewish g’lut which the Rambam code grossly emulates.

Assimilated Rambam and his rabbinic ilk directly compare to the disaster of Herod! This disgraceful Civil War serves as proof that g’lut Jewry in those dreadful days – totally failed to due t’shuva. The shame of this disgrace compares to the betrayal of the British White Paper and FDR closing the borders of the Golden Medina to Jewish refugees attempting to flee from Nazi sub-human barbarians. Match only by the cold-blooded Allied calculation which sacrificed the Jewish people upon the Goyim altar of war – their refusal to bomb the Nazi rail lines which lead to the Death Camps.

An addition to the previous — A comprehensive Jewish polemic against the theological foundations of Xtianity and Islam. Where was JeZeus throughout the Shoah? Where was Allah throughout the Nakba total defeat disasters of ’48, ’67, & most recently the 12 Day War?

  1. Peter claims that through JeZeus, significant miracles occur, thereby validating the role of this imaginary man as a miracle worker and messianic figure… this serves as zero proof of the mitzva of Moshiach according to the Torah. Moshiach based upon King Shaul and David and all the kings of Yechuda and Israel thereafter has nothing to do with healing miracle workers as the definition of the Torah mitzva of Moshiach.

The prophet Natan issued a mussar prophetic rebuke to king David when he contemplated the possibility to duplicate how the Goyim worshipped their Gods through construction of Great Cathedrals. The Torah “Temple” which king David commanded his son Shlomo to build – not a literal wood and stone building. Rather the establishment of the Torah Constitutional mandate of Sanhedrin Federal common law courtrooms across Jerusalem and the cities of refuge. The last mitzva which Moshe Rabbeinu sanctified: Moshe constructed three Cities of Refuges/Small Sanhedrin courtrooms on the other side of the Jordan river. Moshe did not build a Goyim manner of worship Temple. The revelation of the Mishkan teaches the mussar that HaShem lives in the hearts of the chosen Cohen people through tohor middot spirits. Hence the p’suk: שמות: כה:ח — ועשו לי מקדש ושכנתי בתוכם — prioritizes the vision that HaShem through the revelation of Oral Torah tohor middot quickens the Yatzir Ha-Tov with life through all the generations of Israel upon this Earth. This vision has nothing to do with the NT “salvation from sin” substitute theology.

  1. The NT fails to address the central act of rebellion when Israel demanded from the prophet Shmuel a king, when HaShem through the Sinai brit ruled as KING. Recall that Israel requested a king to lead the nation to fight its wars. The bait N’ switch to the topic of “salvation” therefore exists as classic substitute theology. Revisionist history defines the NT like Holocaust Denial defines modern anti-Semitism. Specifically, the NT introduces a theology of a Universal God. This alien foreign idea has nothing to do with the Sinai revelation because Goyim rejected the Torah and do not accept the Torah to this very day.

The deliverance from Egyptian bondage and conquering of Canaan – these fundamental “miracles” serve as the basis for Israel to rule conquered Canaan with justice as a total repudiation of Par’o judicial injustice to Israel. Torah prophesy centers upon mussar rebukes which all generations can grow as their own ideas sprouting from within their Yatzir Ha-Tov spirits breathing within their hearts. The NT shares no connection whatsoever toward achieving the justice leadership of HaShem in this world through the Torah mandate of Federal Sanhedrin common law courtrooms.

Both the NT and Koran attempt to replace the oath brit which defines Torah as the Written Constitution of the Cohen Republic. They both attempt to establish a theological backdrop wherein Torah prophesy applies to all Goyim Universally. These attempts reject the revelation of the Torah at Sinai but seek thereafter to worship their Name God replacements as substitutes for HaShem taking Israel alone out of Egypt. Such theological revisionist history substitutes other Universal Gods for the local god which only Israel accepted at Sinai. Miraculous miracle workers do not replace the prophetic mussar visions established through the T’NaCH literature which the NT attempts to replace with the label “Old Testament”.

  1. Declaring the ‘Good News’ of the Name of JeZeus has no T’NaCH precedent. Torah a common law legality which stands upon the foundation of precedents. No courtroom objectively examines (prosecutor vs. defense legal briefs) any courtroom case based upon the “Name of JeZeus”. Hence the challenge to Judicial common law courtroom practices – simply a red herring. The Written Torah serve the chief function as the Constitution of the Republic of Judea which mandates Sanhedrin common law courtrooms. No different than the US Constitution mandates 3 branches of Government. By emphasizing the miraculous events attributed to JeZeus as the Son of God, this substitute theology replaces oath brit cut with Avraham Yitzak and Yaacov to father the chosen Cohen people.

The Written Torah serves as the legal constitution for the Jewish people, establishing a system grounded in established precedents and judicial proceedings. The NT does not provide this framework or engage with it meaningfully. Most significantly: the NT emphasis upon the Divine Name of JeZeus worships a new God which the Avot did not know.

The Written Torah functions analogously to a constitution, establishing a system of laws that courts operate upon, thus framing the concept of justice within a concrete legal structure. The absence of any NT precedent in this regard significantly undermines its claims. The NT pivot to a new Universal Trinity God contradicts the specific oath britot cut through the Torah alliance established by Avraham Yitzak and Yaacov.

  1. Miracles as “signs” do not prove or disprove the mitzva of Moshiach. Moshe anointed Aaron as Moshiach. Aaron dedicated korbanot/sacrifices NOT as some Cain-like “Barbeque to Heaven”, but rather based upon the k’vanna of Hevel whose korban dedicated the sanctification through swearing an oath to pursue justice in this world. Justice: defined through both T’NaCH & Talmudic common law – as the legal pursuit of justice/fair compensation of damages as the intent of the Torah commandment: “Eye for an Eye and tooth for a tooth”. Legal judicial justice rejects as טיפש פשט-utter bird brained stupidity-any literal reading for “Eye for an Eye”! The sacrifices are not simply ritualistic acts. They are deeply intertwined with the intent (k’vanna) to pursue justice and right wrongs, differentiating them from mere offerings. This highlights a legal and ethical framework wherein Moshe first anointed the House of Aaron as Moshiach; it explains the connection between the revelation of the Mishkan with the pursuit of judicial justice through logically juxtaposing the Torah mitzva of sacrifices against the Torah mitzva to pursue justice.

The understanding of korbanot not as mere rituals but as essential acts tied to the pursuit of justice brings a critical perspective on their religious significance. The intentionality behind these actions (k’vanna) focuses on justice and ethical behavior which has nothing to do with the NT “forgiveness of sin as the salvation of Mankind”.

A comprehensive Jewish polemic against the theological foundations of Xtianity and Islam. Where was JeZeus throughout the Shoah? Where was Allah throughout the Nakba total defeat disasters of ’48, ’67, & most recently the 12 Day War?

Explain how the local tribal god of Sinai who dwells in the Mishkan Yatzir Ha-Tov/strictly and only within the hearts of the chosen Cohen seed of Avraham, Yitzak, and Yaacov – upon this Earth, does eternally judge the Monotheistic Universal Gods of Golgotha (place of the skull) and Mecca & Medina who occupy the Heavens – as false Baal Gods of Av Tuma avoda zarah – no different from the Gods worshipped by Par’o and Egypt or the Gods worshipped by the Canaanites.

The Torah’s God is not a distant “universal father” but the local, tribal Elohim of Sinai, who entered history through the brit cut between the pieces with Avraham, promising land and seed to Israel alone. This God judges all nations but resides only in the mishkan (tabernacle) of Jewish hearts committed to tohorah and tzedek (justice). Monotheism’s universalism profanes this faith that pursues justice within the borders of the oath brit lands, by inventing heavenly overlords who demand submission from all humanity, violating the Second Commandment: “You shall have no other gods before Me”, which explicitly condemns the polytheistic undertones of trinitarian Christianity and the absolutist Allah of Islam as echoes of Ba’al worship—gods of storm, fertility, or conquest that promise salvation but deliver tumah.

JeZeus as a Protocols of the Elders of Zion NT blood libel slander, did not know the fundamental distinction which separates Torah common law from Roman Statute Law. Likewise his similar Nathan of Gaza who served as the disciple of Shabbetai Tzvi … commonly known in NT rhetoric propaganda as “the Apostle Paul”. To sanctify the mitzva of shabbat (all Torah commandments apply equally to all chosen Cohen seed of the Avot – including the mitzva of Moshiach) requires making the הבדלה distinction between time-oriented Av commandments from toldot positive & negative commandments which do not require k’vanna; this בינה that discerns like from like מלאכה מן עבודה, separates holy from profane – t’ruma from chol. The imaginary man JeZeus did not “understand” the mitzva of shabbat any more than do Xtians understand the mitzva of Moshiach or Muslims understand the mitzva of Torah prophets; Torah prophets command mussar – T’NaCH does not instruct history because prophesy as a mussar rebuke applies equally straight across the board to all generations of the chosen Cohen seed of the Avot, no different than Shabbat and Moshiach.

The dedication of the House of Aaron as Moshiach serves as the Av precedent for all other Moshiach dedications thereafter. The precedent for korbanot learns from the rejection of Cain’s korban. A Torah korban exists as a time-oriented commandment which requires the “wisdom” of k’vanna-swearing a Torah oath through שם ומלכות. The term מלכות refers to the king-like leadership direction of the 13 tohor Oral Torah spirits which Moshe Rabbeinu perceived at Horev 40 days following the sin of the Golden Calf av definition of all avoda zarah for all generations. The Oral Torah revelation occurred on Yom Kippor wherein HaShem remembered the oaths sworn unto the Avot and annulled the vow to make from Moshe the father for the chosen Cohen people. Just as brit does not translate correctly as covenant, so too and how much more so t’shuva does not correctly translate as repentance for sin. Torah faith does not atone for sin, Yom Kippor makes atonement for a failure to rule the oath sworn lands with righteous judicial common law Sanhedrin justice which makes fair restitution of damages inflicted by bnai brit upon bnai brit. Aaron as the first anointed Moshiach – dedicates through the sanctification of korbanot the righteous pursuit of judicial justice among the chosen Cohen seed of the Avot within the borders of Judea.

Matthew genealogy traces the lineage of its Harry Potter through Joseph. Luke’s genealogy traces its lineage through Mary. LOL. Matthew lists 42 generations while Luke lists 77 generations! Matthew begins with Avraham and moves forward while Luke begins with Adam. The final name in Matthew’s genealogy Joseph (husband of Mary). While Luke ends with JeZeus. Matthew follows Solomon’s line; Luke follows Nathan’s line. All gospel Roman forgeries fail to grasp the Torah negative commandment of a “bastard child”.

The gospel of Luke ignores that all Goyim reject to this day the revelation of the Torah at Sinai. No gospel forgery ever once includes the 1st Commandment revelation of HaShem who dwells thereafter only within the Yatzir Ha-Tov of the hearts of the Chosen Cohen seed of Avraham Yitzak and Yaacov – brit cut between the pieces. Nathan, another descendant of David not tied to the kingship.

Anymore than the gospels has any linkage to the Torah dedication of the mitzva of Moshiach – based upon king David’s failure to judge the Case of Bat Sheva’s husband with justice. Ruling the land/people with righteous judicial justice defines the Torah intent of the mitzva of Moshiach. Luke’s attempt to make its false messiah into an av tuma Universal messiah for all Mankind, violates the revelation of the Torah at Sinai.

Moshe first anointed the House of Aaron as Moshiach. Aaron stands on the foundation of Elohim acceptance of the sacrifice dedicated by Hevel, despite Cain being born first. This theme duplicated again and again in Yishmael/Yitzak, Esau\Yaacov, Reuven\Yosef, pre-sin of Golden Calf first born of Israel/post Golden Calf tribe of Levi. The Luke/puke contradicts JeZeus’s declaration to the Samaritan woman! Hence the NT compare more to a superman comic book than an actual replacement of the brit chosen Cohen seed of the Avot replaced by a Roman fictional Harry Potter messiah.

The greatest flaw of the gospel forgeries, hands down without any question, their utter replacement theological failure which fails to grasp that all the Torah mitzvot revealed at Sinai apply equally – straight across the board – like shabbat and tohorat Ha-beit for married women – to all generations of the chosen Cohen seed of Avraham Yitzak and Yaacov.

Furthermore the JeZeus false messiah failed to differentiate the Avot in Genesis perception of El, Elohim, El Shaddai etc as a God in the Heavens from the revelation of HaShem in the 1st Sinai Commandment wherein the Divine Presence middot revealed to Moshe after the sin of the Golden Calf on Yom Kippur live in this Earth only within the hearts of the Yatzir Ha-Tov Cohen people. When the followers of the Harry Potter false messiah asked their God how to pray he taught them: Our Father who is in Heaven … this fundamentally violates and profanes the revelation of the Torah at Sinai – the Spirits of HaShem live within the Tabernacle of the Yatzir Ha-Tov within the bnai brit Cohen hearts.

Tefillah – Kre’a Shma – Hear Israel HaShem Elohynu HaShem Echad. The word One does not refer as the av tuma avoda zara theologies promoted by the NT and Koran false prophet frauds of Universal Monotheism. Monotheism violates the 2nd Sinai Commandment; HaShem sent Moshe to Egypt to judge the Gods of Egypt! Rather the word ONE refers to the oath that a Cohen swears through his tefillen to remember the oaths sworn by Avraham Yitzak and Yaacov wherein the Avot cut an oath alliance to father the chosen Cohen people. Hence the 3 Divine Names in this one verse have the intention to remember the oaths the Avot swore to father the chosen Cohen seed for all eternity. Furthermore, the name Elohynu judges and separates HaShem from HaShem; acceptance of the Written and Oral Torah revelation לשמה.

The father determines the genealogy of both sons of Aaron and Kings of both Yechuda and Israel. The NT fraud has no concept that once a man acquires title to the O’lam Ha’bah (future born children) of his wife, that even if Zeus himself fathered Hercules that under Torah law Hercules constitutes a bastard. That the beating of JeZeus almost to death and torturing him upon a cross compares to offering a deformed animal on an altar as a Torah sacrifice. תורה לא בשמים – a direct quote from the Book of D’varim which defines the revelation of the First Sinai Commandment for all eternity thereafter. JeZeus depicted as the “Son of God/virgin birth” … a bastard child forever excluded כרת from the seed of the Avot chosen Cohen people.

The brutal murder of fictional Harry Potter JeZeus through judicial corruption and injustice totally the opposite of Moshe dedication of the House of Aaron as Moshiach. The prophet Shmuel first anointed Shaul of the tribe of Binyamin as Moshiach, but his failure to pursue justice – specifically in the mitzva of Amalek (understood as Jewish ערב רב – assimilated Jews who follow foreign cultures & customs who intermarry with Goyim who reject the revelation of the Torah at Sinai.) Amalek or antisemitism plagues all generations of Jews with Torah curses no different than the plague curses in Egypt.

Superficially Yonah sent to “warn” the king of Assyria. But Torah prophets serve only as the mussar police of Sanhedrin courtroom rulings. The Sanhedrin courts only have jurisdiction within the borders of Judea. Hence for the prophet Yona sent to Assyria his mission replicates that of Moshe in Egypt sent to cause the exiled 10 tribes of Israel to remember the brit oath sworn to the Avot. Assyria conquered shortly after Yonah commanded his mussar to the exiled seed of the 10 Tribes by the Babylonian empire.

Contrasts the Torah’s depth with the superficial, treif distortions peddled by the church—as epitomized in that 1956 Hollywood spectacle, The Ten Commandments, where a bald Yul Brynner as Pharaoh and a chiseled Charlton Heston as Moshe reduce Sinai to a cinematic farce. The revelation of the Torah at Sinai caused Israel to recoil after hearing only the first two dibrot (statements) directly from HaShem’s tohor spirits.

Understanding why the aseret ha-dibrot (the “Ten Statements,” not “Commandments” as the church mistranslates to fit its legalistic idolatry) appear twice. Israel demanded thereafter that Moshe ascend to receive the remainder of the Torah—Written and Oral—lest these tohor middot consume their Yatzir Ha-Raw tuma middot.

The aseret ha-dibrot repeated twice in the Torah, this duplication, it exposes the root of Torah common law; which stands firmly upon bininei avot—the foundational “building fathers” or precedents that generate an expansive edifice of halachah. As enslaved Israel made bricks to build Egyptian treasure cities, the Talmud employs the building block of Hillel’s 7 middot, Akiva’s 10 middot, Yishmael’s 13 middot, and HaGallilee’s 32 middot; every sugya of Gemara stands upon these יסודי logical building blocks.

These are not mere repetitions for emphasis, as Goyim theologians defame the Talmud as the words of Men, far removed from the Word of God! Rather the concept of T’NaCH prophetic Oral Torah mussar middot and Talmudic halachic middot bridge the gap of holiness which elevates holy to most holy commandments. Shabbat serves as an Av precedent for all other wisdom-commandments which require k’vanna wherein Jews in all generations dedicates tohor Oral Torah middot – which the Talmud calls: מלכות. As the Torah has two grades of commandments the T’NaCH & Talmud judicial common law have two grades of middot.

Torah speaks in the language of Man. The kabbalistic term “shekinah” stands upon the Mishkan precedent. Its not the form of the Mishkan and its vessels which defines the revelation of the Torah at Sinai/Horev; anymore than its the 6 days of Creation משל, but rather the introduction of time oriented commandments נמשל. The נמשל that the רוח הקדוש Oral Torah middot of Horev breath life into the Ya’tzir Ha-Tov of the Chosen Cohen peoples’ hearts. Hence the error spelling of the word heart as לבב in the tefillah דאורייתא acceptance of the yoke of the “kingdom of heaven”.

Meaning remembering the oath sworn by the Avot to father the Chosen Cohen people and the acceptance of the Written and Oral Torahs at Sinai and Horev. Herein designates the k’vanna of the time-oriented wisdom commandment known as קריא שמע. As this commandment applies to all generations of Israel so too the mitzva of Moshiach. Jews do not wait for a fabled 2nd coming of JeZeus. “Time” not as literal hours but as opportune wisdom (as in Ecclesiastes 3:1–8’s “a time for every matter”). Thus the repetition of the 10 dibrot serve to define the elevation of time-oriented commandments as the k’vanna to remember the redemption from Egyptian exile – as expressed in the first Sinai t’shuva commandment.

The revelation of the Oral Torah, according to the kabbalah taught by rabbi Akiva’s פרדס understanding, reveals a dynamic logic variable inductive format, as opposed to the ancient Greek philosophers static rigid syllogism deductive logic. Islam’s sharia mimics toldot without av wisdom, leading to rigid fatawa absent prophetic t’shuva. In essence, the twice-repeated 10 dibrot reveal the Torah’s blueprint for common law: a beniyan av teaching generational renewal, mitzvah classification, and mussar-k’vanna. This stands eternally against the church’s movie myths and Islam’s static codes, affirming Sinai’s wisdom for Israel’s seed alone.