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.