The Mishna model employs Case/Din as its judicial sh’itta of “common law”. Torah a common law mussar methodology. A Goy, regardless of the generation born, never accepted the revelation of the first or second Sinai commandments which Israel did with נעשה ונשמע. Israel never received the rest of the Torah until Moshe came down from Sinai the 2nd time after Yom Kippur where HaShem annulled his vow and made t’shuva (HaShem remembered” the oaths sworn to the Avot that they and only they would father the chosen Cohen people).

Therefore Goyim in all generations reject Leviticus 22:32 because they by the 2nd Sinai commandment worship other Gods. Deuteronomy 22:2–3 deals with bnai brit allies, not foreign Goyim enemies in times of war. Deut. 16:18; 17:14–20 – when David became king he married multiple wives; his son Shlomo worshipped avoda zarah consequent to his assimilation and foreign wives! Both men failed to establish the Sanhedrin Federal Courts which include the Cities of Refuge. Shlomo exiled his own teacher who cursed David as he fled from the Avshalom revolt! Yerushalem – should have served as the “Hub” of the Great Sanhedrin – and not as the small Sanhedrin Federal “spokes” wheel – cities of refuge. Proof that neither king David or Shlomo established the Torah constitutional mandate of Sanhedrin common law courts! Hence the specific of “blood on his hands” Natan rebuked king David’s failure to judge Uriah through Sanhedrin courts.

Lev. 19:16 לשון הרע does not apply to Goyim. Goyim reject the revelation of the Torah. Torah לא בשמים היא. Goyim absolutely reject judicial justice as their faith. The Goyim NT/Koran – both not under the law anymore than the Philistines!

1 Sam 17:26 contained within the larger sugya of 17:26- 33 Young David holds Goyim in utter contempt. Shall Jews today hold post Shoah Xtians and Muslims in equal contempt? The Rambam heretic abandoned Oral Torah פרדס inductive reasoning and attempted to cause Israel to forget the Oral Torah interpretive logic in favor of assimilated Greek/Arabic syllogism deductive logic. The avoda zara of the Rambam embraced the foreign alien av tuma avoda zarah of some Universal Monotheistic God; he validated that Jews could dav’en in Mosques and his 7 mitzvot bnai noach perverted 7 mitzvot ger toshav unto applicable unto all Goyim. Utter nonsense. Among the Reshonim he stands alone in ruling halacha from aggadic sources!

Pikuach nefesh and communal duty learns from Exodus 23:7. The story of young David and the over-reaction by his older brother reached the ear of king Shaul who had already failed to kill the Amalek king and therefore the prophet Shmuel had already secretly anointed David as Moshiach. Eliab exposed the tuma midda of צר עיין toward his younger brother David. Alien statute law follows the logical foible of appealing to authority. Hence the Torah constitutional mandate of Sanhedrin courts empowers the Great Sanhedrin court “legislative review”. Which “Elohim” commanded the prophet Shmuel to anoint David as king? Based upon the כלל — תורה לא בשמים היא? Hence Shmuel as a prophet of the Sanhedrin court obeyed the ruling of the Sanhedrin אלהים and anointed David as Moshiach and rejected Shaul as Moshiach.

“Kolot u’Lapidim” — a metaphor combining two images: “voices” (kolot) represent noise, opinions, ideas, or vocal testimonies; “torches” (lapidim) represent light, attention, drama, or emotional flare-ups. Together it suggests an outpouring of voices that illuminate or ignite attention — a loud, attention-grabbing clamor that sparks emotional or public reaction.

The Reshonim such as both Rambam and later Kuzari both embraced as did the earlier Tzeddukim – Greek logic preferred over פרדס inductive logic. Early 16th Century Sforno serves as an example of ירידות הדורות, the domino effect of forgetting the Oral Torah as established in the Hanukkah blessing in ברכת המזון. Furthermore, ברית does not correctly translate into covenant. The latter term employed throughout the NT & Koran falls flat. A brit alliance requires שם ומלכות; the רוח הקודש Name of the 1st Sinai commandment and dedication of specific Oral Torah middot אל רחום וחנון etc. Hence the middle blessing of the Shemone Esrei affix the 13 blessing to these specific Oral Torah middot revealed to Moshe on Yom Kippur after the sin of the Golden Calf. The 13 middot function as pronouns to the רוח הקודש first commandment Name.

ונקדשתי בתוך בני ישראל – ויקרא כב:לב stands upon swearing Torah oaths during all korbanot dedications. This verse instructs the mussar נמשל of the Mishkan משל. Just as toldot blessing require שם ומלכות how much more so to dedicate any korban לשמה requires שם ומלכות. The alien utterly foreign pollution that confuses brit with covenant totally and completely false.

Goyim not automatically ‘enemies’. Antisemitism learns from the eternal commandment to war against Amalek. The language of D’varim amplifes the language of Sh’mot. Goyim by definition do not possess יראת אלהים because they worship other Gods – the 2nd Sinai commandment. Therefore the Zohar applies the lack of יראת אלהים to the ערב רב who came out of Egypt with Moshe! Esav as a people no different from the Philistines as a people. Both this and that nations became extinct. Hence יראת אלהים defines the k’vanna of the 2nd Sinai commandment. Jews who worship avoda zarah through assimilation and intermarriage – אין להם יראת אלהים … the eternal Torah curse of Amalek throughout the generations.

Prophets command mussar in order to enforce Sanhedrin court room rulings. תורה לא בשמים היא. Sanhedrin 2a, states that a king a prophet can anoint as Moshiach without the presence of the Sanhedrin, specifically in instances where no designated heir lives. However, both prophets and Sanhedrin courts only exist when Israel keeps the Yovel freedom commandment. During the whole of the בית שני Jews never observed neither Yovel nor prophets once Jews realized that Cyrus built the Temple in the days of Ezra to rule Judea as a banana republic. Even Rambam acknowledges the pre-condition of Yovel. Because Jewish political independence ie king, absolutely requires Jewish sovereignty.

Furthermore, the Talmud debates who merit greater respect 1. a king or 2. a Torah sage? The Talmud rules that a Torah sage merits greater respect because a person who learns לשמה one in 10,000 whereas any Jew, even a forced convert like Herod can rule as a king!

Arakhin 15b Talmudic judicial common law does not apply not to Xtians as taught by the apostle Paul nor to Muslims which deny the Avot as the fathers of the chosen Cohen people. Clearly the blood libels and host desecration slanders prove that Goyim morality views לשון הרע not as one of the prime causes of the g’lut of the Wilderness generations caused consequent to the spies report of giants in the land. In Hilchot Lashon Hara, rabbi Yisrael Meir Kagan writes that it is not necessarily forbidden for Jews to speak lashon hara about Goyim! Perhaps based upon a Baali Tosafot manuscript which writes מותר גניבת גוי. The Ramban does not explicitly state that lashon hara applies to Goy. The language of these rabbis supports a “universal moral standard”, despite the cold fact that only Israel accepted the Torah revelation at Sinai. HaShem a local tribal god, not a Monotheistic Universal God. Monotheism by definition violates the 2nd Sinai commandment.

Sanhedrin 56-60: This Aggadic passage outlines the Seven Noahide Laws, associating them with righteousness for only the ger toshav because only when the Yovel operates Jews can establish and operate Capital Crimes Sanhedrin courts. The Torah establishes ger toshav and nacree in the Book of D’varim. Baba Kama affixes nacree which it called Canaani which referred to the rejection of the Shomronim which Ezra rejected to assist in building king Cyrus’s Temple. Tosefta Avodah Zarah 9 the status of gere toshav goyim. Midrash Bereishit Rabbah 16 elaborates on the moral imperatives for humanity which the Goyim dispersed following the tower of babel and Sodom clearly rejected. Ramban on Bereishit 34 did not dispute with Rambam’s universal ethics fraud. Proof of the domino effect which the sages describe as ירידות הדורות. The Meiri wrote his commentary to the Talmud on the same year that all British Jews expelled from England in 1290!

Torah prophets follow the model of Moshe Rabbeinu. Moshe sat as the Nasi of the Great Sanhedrin court. National destiny – the brit of blessings vs curses: the first two Sinai commandments.

The casuistic nature of the Mishnah allows for flexibility and adaptability in legal reasoning, enabling the application of Jewish law to a wide range of real-life situations. It signifies a methodology where halacha derived from particular Mishnaic case studies, fostering a required depth analysis of Mishnaic language based upon Gemara halachic precedents. Prophets cannot create halakha (Shabbat 104a, Bava Metzia 59b). All nations heard the revelation (Mechilta, Shemot 20). But only Israel accepted the Sinai revelation. Sinai was a cosmic event, not tribal (Ramban, Kuzari, Sforno). This interpretation reflects a broader, philosophical understanding rather than a strictly textual analysis from the Talmud. And since “philosphy” an imported Greek assimilation, by definition invalid regardless of the stature of the assimilated Reshon authority.

Later opinion made by Jewish authorities concerning Goyim falls outside of the jurisdiction of g’lut rabbis to determine. G’lut Jewish refugees often enjoyed no legal or even social rights. The Chafetz Chaim, for example, died the same year that Hitler voted in as Chancellor! The second Sinai commandments do not employ the language “do not worship intermediaries”. The language of the 2nd Commandment stands upon the precedent of the 10 plagues which judged the Gods of Egypt.

The medieval Karaite anti-philosophical polemic indeed generally rejected Greek philosophy, particularly the ideas of Plato and Aristotle, across the board. They maintained that reliance on rationalist philosophy diverges from a faithful interpretation of the Hebrew Scriptures. Their stance reflects the commitment to scriptural authority and their disapproval of all Greek philosophical speculations. Herein separates the Karaites from the earlier Tzeddukim, where the latter emphatically embraced like obedient kapo Jews Greek tenets of philosophy and logic. This Karaim resemble the Tzeddukim in their obtuse literalism of reading the language of Torah as Divine rather than the Constitution which mandates משנה תורה legislative review through פרדס Oral Torah inductive reasoning. Both כרת societies rejected the revelation of the 13 Oral Torah middot spirits revealed at Horev – just as did the Rambam statute halacha – organized on the model of Greek and Roman statute law.

The Rif, two generations before the Rambam. Just as the Creation story introduces the concept of Torah wisdom commandments/time-oriented mitzvot rather than the actual creation of the Universe. Torah commands mussar it does not dictate history. Hence a reading of NaCH prophets as history rather than mussar misses the boat on par with how Goyim read their Genesis translation of the Creation!

Amalek = only assimilated and intermarried Jews; the fundamental k’vanna of the 2nd Sinai commandment not to worship other Gods. ירידות הדורות learns from the curse of Civil Wars Natan placed upon the kingdom of David when he profaned his Moshiach anointing in the matter of Uriah and the establishment of Federal Sanhedrin court system/בית המקדש. King Shlomo clearly ignored the prophetic mussar of Natan just as did his son, who chose to listen to his young buck advisors at Sh’Cem.

LOL shallow reactionary sophomoric translations suck.

Psalms 58: 1-8, 10 does not compare to Moshe struggling with his own Yatzir Ha’Ra together with the survivors of the Wilderness generations who both endured death and exile from the oath sworn lands of Canaan. The mitzva of Yovel and the pursuit of justice go hand in glove. Only in conquered Canaan where a free Independent Israelite nation rules the land can there exist “justice”. Even in the land of Canaan, whenever foreign kingdoms conquer the land and rule it, neither the Yovel כלל or the Justice פרט apply.

Goyim never accepted the Torah vision of justice at Sinai. Hence despite their “Courts of Law”, just as the Court of Par’o validated beating Israelite slaves for their failure to meet their daily quota of brick production so to all the Goyim courts throughout history ever once forced either the Church or Mosque to stand before the Bar and address their violent war crimes.

Psalm 59: 1-4, 9, 17 communicates emotional themes during times of peril. Numbers 20 re-introduces the Central “Curse” theme of the Torah – g’lut. G’lut as the negative Torah key theme opens with the expulsion of Adam from the garden, the exile of Noach in the Ark, the scattering of the people who built the Tower of Bavel, the destruction of Sodom, the exile of the sons of Yaacov to Egypt and the ensuing slavery that followed thereafter. Numbers 20, reintroduces this, the Central negative Torah theme of g’lut; which comes from the Evil Inclination known as ערב רב who came out of Egypt and reject – to this day – the revelation of the Torah at Sinai.  The ערב רב by Torah definition: אין להם יראת אלהים.  These assimilated and intermarried Jews – no different from Goyim – who likewises reject and do not accept the revelation of the Torah at Sinai לשמה – the first and Greatest Sinai commandment which defines the whole of the revelation of the Torah.  ערב רב and Goyim have no brit inheritance not to the Avot as the fathers of the chosen Cohen people nor to the land inheritance given to the chosen Cohen people – the brit descendants of the Avot.
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Your foreign book of James fails.  Written some 1500 years after the revelation of the Torah at Sinai, it shares no connection to the Torah because Goyim never accepted the Torah at Sinai revelation.  Plus, the book of James addresses Goyim concepts of spirituality — not Jewish visions of Sanhedrin courtroom common law justice.  Your apostle Paul fails to distinguish Torah common law judicial justice from Greek & Roman statute law decrees.   T’NaCH Prophets, follow and compare to Moshe as a Torah prophet.  Aaron and his House anointed Moshiach, whereas Moshe through Torah prophetic mussar serve as the model for later prophets who functioned as the chief enforcers of Sanhedrin courtroom judicial rulings of justice. The foreign idea that prophets predict the future, and therein “fulfill Torah commandments”, confuses witchcraft with prophesy. Torah prophets command mussar to all living generations of the chosen Cohen people.  Bil’aam predicted the future as the definition of his foreign prophesy.

Hence the NT jargon of “fulfilling the words of the prophets” as off as Muhammad’s declaration that prophets sent to all Goyim and spoke in the tongue of these Goyim – who reject the revelation of the Torah at Sinai. The Koran, for example, declares that the Jews changed the Torah and replaced Yitzak for Yishmael at the Akadah. However, the Koran fails to show this theme where HaShem choses his Cohen people, rather than first born birth! The concept recorded twice in the opening kre’a shma blessing תמיד מעשה בראשית, understood that wisdom commandments “create” the chosen Cohen people rather than race.  The “human race” shares a 98.7% genome match with Apes.  Starting with Cain, through the rejection of Esav and even the first born of Israel! The still later Koran and the NT, both fail to distinguish: that korbanot exist as Torah time-oriented commandments which require k’vanna – based upon the rejection of Cain’s positive commandment and acceptance of Hevel’s wisdom commandment!

This fundamental Shabbat/Chol distinction both alien spiritualities universally fail to discern the distinction between Primary wisdom Torah commandments from secondary positive and negative Torah commandments – which serve as precedents to derives the k’vanna of wisdom commandments. Its the latter wisdom commandments which obey the Creation story whose משל metaphor of creation in 6 days – introduces the subject of wisdom time-oriented Primary Torah commandments.  The Torah commands not to do מלאכה – create מלאכים – on shabbat.  The Torah דיוק\inference, that the 6 days of Chol/shabbat dedicate wisdom time-oriented Primary commandments and on the last day of the week (also called shabbat, like all Torah commandments wisdom vs positive & negative secondary precedents – equally called “commandments”).
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My response critically engages with your interpretation – utterly oblivious to the Jewish perspective of T’NaCH and Talmudic texts. My response denounces the fraud of church “justice”. Pretending that Xtian harmony prevails over Torah faith of justice in this world through Torah courts of common law represents a complete and total disconnect.

Your article addresses a specific NT gospel interpretation regarding the healing of a blind man (or men) as described in the Gospels of Matthew, Mark, and Luke. The argument centers around potential contradictions in the accounts and explores the notion of whether these apparent discrepancies truly indicate a contradiction or if they can be harmonized. You emphasize the need for careful examination of the texts and posits that the existence of two Jerichos offers a plausible resolution to the alleged contradictions.

My article which you erased as out of hand, presents a more critical and dismissive tone regarding biblical translations and interpretations. It asserts the inadequacies of all Goyim made translations. It chooses as examples Tehillem נח,נט and contrasts how the Goyim biblical translations and the NT book of James fail to grasp the basic Torah curse theme of exile. The T’NaCH division into 3 parts: the Holy Writings which contain the 150 Tehillem as a subset, serves as a commentary to the Books of the Prophets rather than a direct commentary to the Written Torah. This fundamental of T’NaCH scholarship duplicated by the Mishna/Gemarah similar division which make up the Talmud. How much more so the New Testament has no real connection to the Torah.

By the time most if not all NT books written, the T’NaCH literature of mussar common law already sealed. The Mishna and Gemara follow the T’NaCH model and also sealed. The Mishna in 210 CE and the Bavli in approximately 450 CE. By the time of the 325 Nicene Creed, the Romans had pretty much murdered or expelled the Jewish population of Judea and renamed the Roman province “Palestine”. The Talmud mirrors the NaCH Books of prophetic mussar in that the codification of both Mishna and Gemara – the latter written in g’lut Bavil (hence the name Babylonian Talmud).

The Mishna, composed after the Bar Kochba revolt of 135CE! Therefore while the style of both Mishna and Gemara – common law, they set the standard for the time when Jews reconquer the brit Homeland. Yes during the Middle Ages Jewish Reshonim scholars established the g’lut religion of Judaism based upon the Talmud. But this much later development – done to address the Jewish people’s “self identity” culture to prevent Jewish assimilation to dominant foreign cultures and customs!

Just as Yovel requires an Independent Jewish Republic/State so too and how much more so, the Torah “faith” obligation to rule the oath sworn lands with Sanhedrin common law courts of justice! Never during the 450 years Jews returned from the Babylonian exile did Jews ever sanctify the mitzva of Yovel and actual Sanhedrin courts! Napoleon established a Sanhedrin court, no different than did the Romans. Make an examination of Kings David and Shlomo did they establish Federal Sanhedrin courts or did they confuse building a Grand Cathedral/Temple. The prophet Natan issued harsh mussar to king David not to copy the ways of the Goyim! The language ‘blood on your hands’ directly refers to the failure of king David to judge Uriah with justice.

The mitzva of Moshiach, no different than the mitzva of Shabbat! Both time-oriented commandments which require k’vanna. All generations of Jewish males can sanctify the mitzva of Moshiach. Moshe first anointed the House of Aaron as Moshiach. Shmuel anointed both Shaul and David as Moshiach. Later prophets would anoint even kings of Israel as Moshiach – like as Elisha anointed Yehu in מלכים ב.

The NT stands totally divorced from T’NaCH common law faith. Its foreign idea that only its God-man lives as the chosen messiah – so utterly foreign and alien to the T’NaCH literature which employs prophetic mussar as the k’vanna of all time oriented Torah commandments! All generations of Israel have the choice to accept or reject the vision-revelation of Torah common law. King Shlomo clearly preferred his own courts over the establishment of the Torah Sanhedrin Federal court system. Herod’s Temple simply no different than King Shlomo’s in that it prioritized architecture over Federal Sanhedrin courtroom justice common law. Your gospels all “mock” both king Herod and Sanhedrin courts! Your God JeZeus did not understand the difference between time oriented commandments from secondary positive & negative precedent commandments!

Just as JeZeus – dismissive, critical, and polemical so too my response which you chose to erase. The Greek of the Gospels makes no distinction between מלאכה from עבודה. Hence your God did not understand that Shabbat observance qualifies as “the definition” of time oriented commandments through the absence of actively doing time oriented Torah wisdom commandments on that day! The gospels stands upon the foundation of translations! It totally fails to address the key Torah theme of exile; which the earlier Apostle Paul capitalized upon with his “Original Sin” justification for messiah JeZeus. (The letters of Paul written before the gospel of Mark.) As JeZeus despise the P’rushim (Greek translation: Pharisees) so too later church doctrine and dogma despises the Hebrew T’NaCH – replacing it with their corrupt “old testament”.

Frankly, you’re correct that the one shares no common ground with the other. This succinctly represents a modern Jewish/Israeli response to the NT fraud. Yes you can erase it but this strongly supports the divide which proves the Pauline “grafted” notion as utterly false.

Don’t Do It. Let it Go! (Numbers 20; Psalm 58-59; James 3)

Psalms 58: 1-8, 10 does not compare to Moshe struggling with his own Yatzir Ha’Ra together with the survivors of the Wilderness generations who both endured death and exile from the oath sworn lands of Canaan. The mitzva of Yovel and the pursuit of justice go hand in glove. Only in conquered Canaan where a free Independent Israelite nation rules the land can there exist “justice”. Even in the land of Canaan, whenever foreign kingdoms conquer the land and rule it, neither the Yovel כלל or the Justice פרט apply.

Goyim never accepted the Torah vision of justice at Sinai. Hence despite their “Courts of Law”, just as the Court of Par’o validated beating Israelite slaves for their failure to meet their daily quota of brick production so to all the Goyim courts throughout history ever once forced either the Church or Mosque to stand before the Bar and address their violent war crimes.

Psalm 59: 1-4, 9, 17 communicates emotional themes during times of peril. Numbers 20 re-introduces the Central “Curse” theme of the Torah – g’lut. G’lut as the negative Torah key theme opens with the expulsion of Adam from the garden, the exile of Noach in the Ark, the scattering of the people who built the Tower of Bavel, the destruction of Sodom, the exile of the sons of Yaacov to Egypt and the ensuing slavery that followed thereafter. Numbers 20, reintroduces this, the Central negative Torah theme of g’lut; which comes from the Evil Inclination known as ערב רב who came out of Egypt and reject – to this day – the revelation of the Torah at Sinai. The ערב רב by Torah definition: אין להם יראת אלהים. These assimilated and intermarried Jews – no different from Goyim – who likewises reject and do not accept the revelation of the Torah at Sinai לשמה – the first and Greatest Sinai commandment which defines the whole of the revelation of the Torah. ערב רב and Goyim have no brit inheritance not to the Avot as the fathers of the chosen Cohen people nor to the land inheritance given to the chosen Cohen people – the brit descendants of the Avot.
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Your foreign book of James fails. Written some 1500 years after the revelation of the Torah at Sinai, it shares no connection to the Torah because Goyim never accepted the Torah at Sinai revelation. Plus, the book of James addresses Goyim concepts of spirituality — not Jewish visions of Sanhedrin courtroom common law justice. Your apostle Paul fails to distinguish Torah common law judicial justice from Greek & Roman statute law decrees. T’NaCH Prophets, follow and compare to Moshe as a Torah prophet. Aaron and his House anointed Moshiach, whereas Moshe through Torah prophetic mussar serve as the model for later prophets who functioned as the chief enforcers of Sanhedrin courtroom judicial rulings of justice. The foreign idea that prophets predict the future, and therein “fulfill Torah commandments”, confuses witchcraft with prophesy. Torah prophets command mussar to all living generations of the chosen Cohen people. Bil’aam predicted the future as the definition of his foreign prophesy.

Hence the NT jargon of “fulfilling the words of the prophets” as off as Muhammad’s declaration that prophets sent to all Goyim and spoke in the tongue of these Goyim – who reject the revelation of the Torah at Sinai. The Koran, for example, declares that the Jews changed the Torah and replaced Yitzak for Yishmael at the Akadah. However, the Koran fails to show this theme where HaShem choses his Cohen people, rather than first born birth! The concept recorded twice in the opening kre’a shma blessing תמיד מעשה בראשית, understood that wisdom commandments “create” the chosen Cohen people rather than race. The “human race” shares a 98.7% genome match with Apes. Starting with Cain, through the rejection of Esav and even the first born of Israel! The still later Koran and the NT, both fail to distinguish: that korbanot exist as Torah time-oriented commandments which require k’vanna – based upon the rejection of Cain’s positive commandment and acceptance of Hevel’s wisdom commandment!

This fundamental Shabbat/Chol distinction both alien spiritualities universally fail to discern the distinction between Primary wisdom Torah commandments from secondary positive and negative Torah commandments – which serve as precedents to derives the k’vanna of wisdom commandments. Its the latter wisdom commandments which obey the Creation story whose משל metaphor of creation in 6 days – introduces the subject of wisdom time-oriented Primary Torah commandments. The Torah commands not to do מלאכה – create מלאכים – on shabbat. The Torah דיוק\inference, that the 6 days of Chol/shabbat dedicate wisdom time-oriented Primary commandments and on the last day of the week (also called shabbat, like all Torah commandments wisdom vs positive & negative secondary precedents – equally called “commandments”).