The phrase “The Kingdom of God is within you”, Luke 17:21. The phrase “The Kingdom of God is within you” (Greek: ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν) is often cited by Christian theologians as evidence of a spiritualized, internalized kingdom that supersedes Jewish political-national hopes. In Luke 17:20–21, the P’rushim (Pharisees) ask JeZeus when the Kingdom of God would come.

It’s a theological dismissal of the national Avot sworn oath brit alliance which creates יש מאין the chosen Cohen people and swears the oath alliance brit wherein this Chosen people inherits the oath sworn lands. The reference “kingdom of God”, refers to the mitzva of tefillah which requires שם ומלכות. However if a person observes with a critical eye, neither the tefillah from the Torah: kre’a shma, nor the rabbinic commandment of tefillah: the Shemone Esrei, neither this nor that contains the fundamental requirement which rabbi Yochanon defines the qualities which separate making a blessing contrasted by saying Tehillem … a blessing requires שם ומלכות.

So what makes kre’a shma and shemone esrei a blessing rather than a praise like Tehillem which does not contain שם ומלכות? Answer: both kre’a shma and shemone esrei exist as positive tohor time-oriented commandments … which by definition requires k’vanna. Specifically the k’vanna of the wisdom which discerns swearing a Torah oath by means of making a blessing FROM saying or reading praises like as contained in the Book of Tehillem with its 150 prayers. Tefillah not the same thing as prayer. Just as shabbat requires the wisdom of making a הבדלה distinction between shabbat and chol at the beginning and end of the Day of Shabbat so too swearing a blessing oath requires the wisdom which discerns between making a blessing, which requires שם ומלכות, from saying a praise like Tehillem which lacks שם ומלכות.

What defines the abstract concept שם ומלכות ie “kingdom of Heaven” which the P’rushim asked JeZeus? JeZeus did not know this kabbalah. His answer not even in the same proverbial “Ball Park”! The Oral Torah mitza of Moshiach, gospels and new testament make the claims of JeZeus being “the messiah”, requires – just as do blessing – the wisdom which discerns the k’vanna of שם ומלכות.

JeZeus taught no Oral Torah common law precedents when he declared his “lord’s prayer”. His prayer make no reference to the dedication of Moshiach to the righteous pursuit of judicial justice which makes fair restitution of damages inflicted by the guilty upon the innocent among our conflicting Jewish people!!! The one repeated rebuke made concerning king David, he profaned his annointing as Moshiach by the prophet Shmuel in the matter of the dedication to pursue righteous judicial restoration of damages in the matter of Bat Sheva’s husband.

The false messiah JeZeus had absolutely no knowledge what so ever of the Oral Torah dedication of the k’vanna of the time oriented Av commandment of Moshiach! The very question the P’rushim challenged JeZeus as being a false messiah and false prophet.

Greek Text and Ambiguity, the phrase “ἐντὸς ὑμῶν” can mean either: “Within you” (internalized, spiritual) or “In your midst” (among you, i.e., the presence of the Messiah himself)!!!! Xtian commentators often prefer the first, reading it as an internal spiritual reign — supporting a Pauline model of personal salvation and supersession of Jewish law and statehood. However the false messiah JeZeus’s Lord’s Prayer testifies to the latter interpretation of the vague Greek language phrase.

Replacement theology (also called supersessionism) is the idea that the Church has replaced Israel as the true people of God. Luke 17:21 fits this mold in key ways. (1) It denies the oath brit which continually creates the Chosen Cohen people יש מאין through the service of dedicating tohor Av Torah time-oriented commandments! (2) The gospel counterfeit hogwash delegitimizes halachic Oral Torah פרדס logic as taught through the kabbalah of rabbi Akiva which the gospel counterfeit never once refers to!!! All the rabbis in both the Mishna and Gemara, all of them, base their opinions upon the kabbalah of rabbi Akiva interpretation of the heart and soul of the revelation of the Oral Torah at Horev, as taught through the logic system of פרדס inductive reasoning. The JeZeus Roman counterfeit had absolutely no knowledge what so ever of this fundamental kabbalah which defines the whole of Oral Torah as codified in the Mishna, Gemara, Talmud, Siddur, and Midrashim.

Later Christian traditions (from Augustine to Luther) cite this kind of passage to argue that Israel is no longer a physical nation, but now a metaphor for the Church or believing souls. This exactly duplicates, or to use the language of the gospels themselves … “fulfills” the prophesy of the Sin of the Golden Calf in all generations unto this very day!

Torah, Talmud, Siddur, and Midrashim establishes the Jewish identity, culture and customs to this very day. Defined through the revelation of the Oral Torah at Horev following the sin of the Golden Calf. Rabbi Akiva’s פרדס inductive reasoning logic system defines the k’vanna of the revelation of the Oral Torah which the church denies. JeZeus’s statement in Luke 17:21 dismantles that framework — it moves toward an ahistorical, non-legalist, inward “kingdom”. That shift aligns not just with Pauline theology, but with Gnostic and Hellenistic notions of salvation as inner knowledge or enlightenment rather than collective political redemption.

The foundational fracture between שם ומלכות sworn oath blessings, such as the blessing which Yitzak gave to Yaacov but did not give the non שם ומלכות praise given to Esau! Torah oral torah common law judicial jurisprudence – the gospel narrative counterfeit did not know. Torah jurisprudence rooted in brit-based chosen Cohen people pursuit of justice as the definition and essence of faith, the gospel/new testament replacement theology perverts to some spiritualized abstraction of Christian “kingdom” theology, which knows absolutely nothing of the k’vanna of שם ומלכות oath sworn brit alliances. This refutation equally applies to the koran, Moo-Ham-Madd did not know how the Torah defines the key term prophet just as the gospel counterfeit does not know how the Torah defines love – as defined through the Torah commandment of marriage known as קידושין. The essential legal-theological rupture that defines the gulf between Torah brit jurisprudence and the theological counterfeits presented by both the Christian New Testament and the Islamic Koran.

Yitzchak’s blessing to Yaakov was an oath-bound legal act. It therefore serves as THE fundamental בנין אב common law precedent by which the generations of Israel discern the distinction between making a Torah blessing commandment from saying a Tehillem prayer praise. JeZeus response utterly ignorant. Yitzak gave Esav a non-binding, non brit, non blessing/Tehillem to his second son who sold his Cohen first-born birthright to Yaacov! This structure underlies all Torah jurisprudence: no blessing (ברכה) without שם ומלכות, and no true faith (אמונה) without justice-rooted obligations. Faith equals fidelity to oath, not vague belief.

JeZeus and the gospel writers show no knowledge or respect for rabbi Akiva’s Oral Torah kabbalah of the revelation at Horev. Hence the church fathers deny to this day the revelation of the Oral Torah at Horev as expressed through the 13 tohor spirits of HaShem. The gospel book of john declares the word as God! The very definition of the Golden Calf wherein the ערב רב mixed multitude replacement theology sought to replace the Spirit Name revealed in the first Sinai commandment with the “word” אלהים — the definition of the replacement avoda zarah known as the sin of the Golden Calf.

The gospel narrative slander the Sanhedrin courts as corrupt and perverse. This negates the Torah concept of faith all together. An no whitewash can conceal this new testament perversion. This same mussar equally applies to Islam. Moo-Ham-Madd’s claim to prophecy lacks any brit-based legitimacy; does not transmit or interpret precedent-based halacha Oral Torah common law. Totally ignores T’NaCH Talmud common law. And equally likewise its substitute theology reduces prophecy to visionary utterance divorced from legal authority and nation-building. As with the gospel counterfeit, the Koran appropriates the term “prophet” while stripping it of its brit-legal definition and context. The gospel’s redefinition of love as universalized sentiment is as empty as its redefinition of kingdom and prophecy. Without brit, there is no legal structure to sustain love, justice, or nationhood. It is all mystified abstraction, which cannot create the chosen Cohen people through tohor time oriented commandments. The JeZeus abomination knowns nothing of what separates the Yatzir Ha’Tov tohor spirits from the Yatzir Ha’Ra tumah spirits.

Faith without oath-bound brit law is no faith at all, and any theological system — whether gospel or Koran — that dismisses or replaces the brit framework is not a continuation of revelation but a counterfeit rebellion against it. Yitzchak’s blessing to Yaakov is not merely narrative — it is precedent. It is the בנין אב, the archetype, of what constitutes a Torah-commanded blessing.

The blessing to Yaakov: A sworn, oath brit legal transfer of Cohen inheritance, complete with שם ומלכות implications (even if not verbally explicit, its legal force is absolute), just as kre’a shma, shemone esrei, the mourners kaddish, the blessing of the Cohem to the people of Israel – all visually lack שם ומלכות and therefore require the wisdom to know how to swear שם ומלכות within and through the spirit of the Yatzir Ha’Tov within the Heart! JeZeus makes no reference to this essential kabbalah taught by rabbi Yechuda the Head of the Great Sanhedrin!

A beracha requires brit. A brit requires oath. An oath requires שם ומלכות and k’vanna. Without this, you have mere praise. JeZeus shows no awareness of this distinction — a fatal flaw for anyone claiming prophetic authority within the brit tradition.

Israel only accepted two commandments at Sinai before we feared that we would surely die and therefore demanded that Moshe receive the rest of the Torah. What’s the “rest of the Torah”, not just the 611 commandments within the language of the Written Torah but all the halachot capable of rising to the sanctity of time-oriented tohor commandments from the Torah itself! Herein defines the intent of the 1st Sinai commandment … to obey the revelation of HaShem לשמה.

LORD, not the Name revealed in the 1st Sinai commandment – and therefore LORD comes under the 2nd Sinai commandment. The same apples to God, Yahweh, Jesus or Allah etc.

The day of Shabbat approaches, but this tohor time oriented commandment does not rest at one day of not doing מלאכה/work but all the rest of the six days of not doing forbidden עבודה on the 6 days of “shabbat”. Raising positive and negative commandments – which do not require prophetic mussar as their k’vanna to tohor time-oriented commandments which do require prophetic mussar as their k’vanna – as learned in the first Book of the Written Torah – בראשית.

This first word of the Torah בראשית, it contains both a רמז, meaning words
within words, ראש בית, ברית אש, and ב’ ראשית; but more – it contains a סוד: the idea of tohor time-oriented commandments which includes all the halachot contained within the Talmud! Hence the Gra taught the kabbalah that בראשית contains all the commandments of the Torah. Torah, by definition includes all the Halachot of the Talmud, according to the B’HaG’s Hilchot Gadolot, a commentary that Pre-Adamites – the Creation of Adam and the Garden.

The next three Books of the Written Torah contain תולדות commandments; positive and negative commandments – that do not require k’vanna – as do tohor time-oriented commandments. What distinguishes a tohor time-oriented commandment from תולדות commandments and halachot contained within the Talmud? A tohor time-oriented commandment requires the dedication of the Yatzir Ha’Tov, which breathes tohor spirits from within the heart. The בנין אב/precedent by which Torah common law\משנה תורה/ learns בכל לבבך\כם within the kre’a shma as publicly taught by Rabbi Yechuda Ha’Nasi, in one of his Mishnaot within the mesechta of ברכות, the concept of עבודת השם – the key יסוד (which contains סוד) of doing mitzvot לשמה, a person must dedicate tohor middot (( The revelation of the 13 tohor middot revealed to Moshe at Horev 40 days after the substitute theology known as the sin of the Golden Calf )), by sanctifying one or more tohor spirits, which breathes within the Yatzir Ha’Tov within the heart.

JeZeus when asked by his disciples, he did not understand this fundamental and basic kabbalah/סוד. He taught his disciples: “Our Father who lives in Heaven …” Wrong. Tefillah a matter of the Yatzir Ha’Tov within the Heart; based upon the common law precedent learned from the Brit cut between the pieces by Avram. Dedicating a spirit does not compare to blowing air from the lungs as expressed through the precedent of blowing the Shofar. Its not the blowing of the shofar, as a positive commandment, that elevates this toldah commandment unto a time-oriented Av tohor commandment!

But rather the affixation of t’keah, tru’ah, and sh’varim to the positive toldah commandment of blowing the shofar, wherein a person remembers the oaths sworn by the Avot with the purpose to create יש מאין the chosen Cohen people. Herein defines how blowing the shofar raises from a secondary toldah commandment to an Av tohor time-oriented commandment. All tohor time-oriented commandments which remember the oaths the Avot Avraham Yitzak and Yaacov, as their k’vanna; ( ONE in the opening p’suk of kre’a shma. ), to serve HaShem לשמה through the elevation of Written Torah toldot secondary commandments AND Talmudic halachot mitzvot unto Av time-oriented commandments.

Because both the gospels and new testament never teach this fundamental סוד\יסוד Jews recognize JeZeus as a false messiah. M0-0-Ham-Madd referred to JeZeus as a prophet. Despite the heretic Rambam’s validation of Islam, neither it nor Xtianity bases their judicial courts strictly upon the revelation of Torah common law. Its this fundamental and most basic of errors which exposes both JeZeus and Moo-Ham-Madd as Av tumah false prophets. The Rambam’s statute law halachic code compares to how rabbi Natan validated Sabbatai Zevi as Moshiach.

The gospel also narrative very much resembles the style of rabbi Natan’s validation of Sabbatai Zevi – the Ottoman mystic. The Pauline replacement theology famously known for its “Original Sin & expulsion of Adam from the Garden” false paradigm, served to subvert the core oath alliance acceptance of Torah curses. Specifically, that the worship of avoda zarah results in g’lut/exile of the chosen Cohen people. Both Xtianity and Islam ignore the chosen Cohen People – the central them of Torah blessings of the oath brit alliance. Just as Paul’s doctrine of “Original Sin” replaced and subverted the Torah curse of g’lut/exile.

Raising Torah commandments from static positive & negative commandments to dynamic Oral Torah time-oriented commandments – elevates static statute law fixed ritual Greek/Roman fossilized toldot commandments, to dynamic Oral Torah living commandments – which requires k’vanna. Neither the imaginary man – Roman fiction – JeZeus, nor the false prophet M0-0 – Ham – Madd, both failed to gasp the primacy of Torah tohor time-oriented commandments, specifically expressed through these Prime examples of tohor time-oriented mitzvot – Shabbat and tefillah. These two examples of Av tohor time-oriented commandments, specifically remembers the 3 oaths sworn by Avraham Yitzak and Yaacov wherein they cut an oath brit which creates the chosen Cohen people, in all generations – throughout time – through the sanctification of tohor time-oriented commandments.

Both of these counterfeit religions introduce a perversion of the tefillah דאורייתא known as קריא שמע. This tefillah from the Torah requires tefillen which permits a chosen Cohen Jew to swear a Torah oath which specifically remembers the 3 oaths sworn by Avraham Yitzak and Yaacov wherein they cut an oath brit which creates the chosen Cohen people, in all generations – throughout time – through the sanctification of tohor time-oriented commandments. Therefore the last word ONE, does not testify to belief in Monotheism – an Av tumah avoda zarah belief system – but rather that a Jew, in any generation wherein he lives accepts the 3 oaths sworn by the Avot as ONE within his living and breathing Yatzir Ha’Tov.

The theology of monotheism, it defines Avoda Zarah far more clearly than does the worship of wood or stone idols. Therefore the last word ONE of the kre’a shma, does not testify to belief in any silly theology a monotheism Universal GOD. This nuanced comprehension and grasp of the k’vanna of the term “avoda zara”, defines the 2nd Sinai commandment far more clearly than does the worship of wood or stone idols.

Torah “faith” understood as the righteous pursuit of justice as exercised through lateral common law משנה תורה courtrooms. The false notion of faith as belief in a false Roman propaganda of messiah; this mythology designed to promote Civil War among the Jewish people themselves; or M00-Ham-Madd’s strict monotheism belief as Allah the Universal God of Sinai — both a directly mirror duplication of the sin of the Golden Calf substitution “One True God” theology.

The accurate Sinai revelation, simply not contained in the fraudulent new testament and koran avoda zarah abominations. Avoda zara not limited to the erroneous idea of “worship of false gods or idols. Rather vertical courtrooms wherein the State bribes through salaries the Judges and Prosecuting Attorneys of these loathsome ‘Star Courts’-courtrooms, best defines avoda zara. The Torah concept of faith explicitly learns from Paro’s decision to withhold straw and his vertical court ruled the Israelites – guilty for not meeting their Par’o imposed quota of brick production. When Yitro rebuked Moshe for his failure to establish common law courtrooms, these two precedents define Torah faith. They serve as examples just as did Shabbat and Teffilah precedents employed to define time-oriented commandments from the Torah.

A tiny mustard seed does not define Jewish faith; the righteous pursuit of judicial common law justice defines Torah faith. This Sinai revelation, not contained in the fraudulent new testament and koran avoda zarah abominations. Avoda zara not limited to the erroneous idea of “worship of false gods or idols. Rather vertical courtrooms wherein the State bribes through salaries the Judges and Prosecuting Attorneys of these loathsome courtrooms, herein perhaps best describes the abstract term: avoda zara.

The Torah concept of faith explicitly learns from Paro’s decision to withhold straw and his vertical “Star-court”, which dutifully obeyed Par’o and ruled the Israelites as guilty for not meeting their Par’o imposed quota for slave brick production. When Yitro rebuked Moshe for his failure to establish common law courtrooms, these two precedents most essentially – they also define Torah faith. The Av tumah avoda zara religions of Xtianity and Islam by stark contrast, define faith as belief in one God. Justice has nothing to do with what a person believes touching how theology utterly and totally corrupts and perverts Common law lateral courtrooms dedicated to make fair restoration of damages inflicted by Party A upon Party B among the chosen Cohen people — with the purpose to restore TRUST among our people — on par with bribery of Justices. Hatred without Cause, this three word clause defines avoda zarah according to the Talmud.

The revelation of the Torah at Sinai, only the 12 Tribes of Israel stood at Sinai and accepted the Torah. Therefore the revelation of the Torah at Sinai reveals a local Tribal God, not some theological Universal God, which all Humanity can worship as the false prophets JeZeus and M00-Ham-Madd declared though their treif belief systems of faith.

The precedent examples of time-oriented commandments, of Shabbat and tefillah, serve as models for all other tohor time-oriented Av Torah commandments. This type of Primary Torah commandment applies equally to all the rest of the Torah commandments and the halachot of the Talmud. The concept of “fulfillment of commandments”, does not compare to the gospel narrative which argues that JeZeus fulfilled all the words of the prophets!.

That abomination perverts, to this day, the revelation of the Torah at Sinai. Rather, in order to fulfill a Torah commandment, this requires that a person elevates the status of positive and negative secondary commandments raised to the status of tohor time-oriented Primary commandments. This same concept of “fulfillment of commandments” applies equally, across the board, to all Halachic mitzvot contained within the Talmud and Midrashim. To “fulfill the words of the prophets” entails grasping the mussar commanded within a particular sugya of T’NaCH prophetic “mussar” common law, and employing this prophetic “mussar” as the Aggadic warp k’vanna of observance of positive, negative weft – commandments and halachot – contained within the loom of Torah common law justice.

The Av tumah avoda zara religions of Xtianity and Islam both define faith as belief in one God. Alas, justice has nothing to do with what a person theologically believes. Specifically touching theology, if a judge permits theology to prejudice the pursuit of justice, this corrupt judge\”theology” – no different than the judge who accepts bribes. Torah faith, as defined through the example of the precedent – Av tohor Primary time-oriented – Common law lateral courtrooms – dedicated to make fair restoration of damages inflicted by Party A upon Party B among the chosen Cohen people. This Primary commandment concept shares no common ground with much later theological belief systems creed paradigms. The pursuit of righteous justice, dedicated to a simple singular purpose — to restore TRUST among our people. Hatred without Cause, this three-word clause, defines avoda zarah, according to the Talmud.

The revelation of the Torah at Sinai, only the 12 Tribes of Israel stood at Sinai and accepted the Torah. Therefore the revelation of the Torah at Sinai reveals a local Tribal God, not some Universal God, which all Humanity can worship — as the false prophets JeZeus and M00-Ham-Madd declared.

The precedent example time oriented commandments – Shabbat and tefillah – they merely serve as token models, for all other tohor time-oriented Av Torah commandments. These Primary Source commandments apply equally to all the rest of the Torah secondary source commandments and the halachot within the Talmud.

The concept of “fulfillment of commandments”, does not compare to the gospel narrative which argues that JeZeus fulfilled the words of the prophets!. That abomination perverts to this day the revelation of the Torah at Sinai. Rather, in order to fulfill a Torah commandment, this requires that a person elevates the status of positive and negative, secondary source-commandments raised to the status of tohor time oriented commandments Primary source commandments. This same concept of “fulfillment of commandments” applies equally, across the board, to all Halachic mitzvot contained within the Talmud and Midrashim. To “fulfill the words of the prophets” entails grasping the mussar commanded within a particular sugya of T’NaCH prophetic “mussar” common law and employing this “prophetic-mussar” as the k’vanna of observance of positive, negative commandments and halachot secondary sources raised to Av tohor Primary source commandments.