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How does the Torah itself reject the New Testament false messiah of Jesus?

“Covenant people”. I do not understand your English translation of the letters of Paul written in Greek. Brit does not correctly translate to the word covenant. The first word of the Torah, בראשית, this word contains words within words, a רמז\implication. ראש בית – head of house. Interpreted understanding: Head of all Man Kind; the chosen Cohen people. T’shuva does not correctly translate to “repentance”.

The distorted translations known as the Xtian bible, completely corrupt the language of the Torah. The sages teach Torah wisdom through the משל\metaphor – If the foundation cracked, the entire building must come down. The נמשל\interpretation of the משל logical inference refers to another key דיוק\inference רמז, or ברית אש (brit fire). The fire of a Torah brit, the sworn oath by which the Patriarchs of the Jewish people cut an oath alliance with the G-d of Israel.

At the brit cut between the pieces Avram swore an oath alliance with HaShem (The Name revealed in the 1st Sinai commandment; the greatest Torah commandment.), which eternally established the eternal life of the chosen Cohen people or ראש בית.

Chag Yom Ha’Kippur/Day of Atonement “remembers” the t’shuva HaShem made following the sin of the Golden Calf משל. The נמשל of this משל… HaShem made t’shuva upon the error. Where HaShem (the Name) said that he would make the chosen Cohen people from the children of Moshe. Moshe Rabbeinu/our Teacher, reminded HaShem of the oaths thrice sworn to Avraham, Yitzak and Yaacov that HaShem chose their future born descendants would eternally live as the chosen Cohen people. On Yom Kippur HaShem made t’shuva upon the error of profaning the oaths sworn to the Avot/Patriarchs. Yom Kippur remembers this Divine t’shuva.

Substitute theology, a Torah abomination which defines the aggadic, sin of the Golden Calf משל. Not a physical Golden Calf. The Av tuma avoda zara transgression made by a portion of Israel, they erred and attempted to translate the רוח הקודש שם השם לשמה\\\the Divine Spirit presence of the Name revealed in the 1st Sinai commandment///to profane words. Israel attempted to translate this Spirit Name to the word אלהים\Gods.

The 2nd Sinai commandment commands: Do not worship other Gods/avoda zarah. The נמשל of avoda zarah: do not copy the customs manner or ways of the non Cohen nations, who never accepted the revelation of Sinai. Substitute theology replaces the revelation of the Name yod hey vav hey with other words. Such as Lord or Allah etc. Substitute theology declares, as expressed through both Xtian and Muslim avoda zarah, that HaShem choses some other people as the chosen Cohen People.

Xtian theology declares that the Christ killer Jews replaced by the Church; Muslim substitutes Allah and their prophet to the Muslim believers as the replacement chosen people. Neither the Xtian bible nor the Muslim koran ever once brings the Name of HaShem. Their replacement theology substitutes Lord or Allah for the revelation of the 1st Sinai commandment, the greatest commandment of the Torah.

Mesechta Baba Kama/First Gate teaches the משל: “a mountain hanging by a hair”. The נמשל דיוק, that all Torah commandments hang by the thread of the first Sinai commandment. Brit refers to the eternal sworn alliance that can never become annulled. Substitute theologies attempts to do just this exact sin of the Golden Calf.

Just as HaShem made t’shuva on the error of replacing Avraham Yitzak and Yaacov future born generations – the concept of עולם הבא\the world to come, so too and how much more so the new testament and koran believers do not replace the seed of the Avot as the chosen Cohen People/ראש בית.

The false messiah theology expressed in the gospels amounts to false prophet avoda zarah. Torah common law/משנה תורה stands upon precedents\בניני אבות. The Gospels nor any of the rest of the books of the new testament did not understand this Torah יסוד/foundation. If the foundation cracked, then the whole building must come down.

The Apostle Paul preached: “You’re not under the law”. He failed to understand the distinction between Torah common law – determined through Sanhedrin courtroom rulings, from Greek and Roman statute law – determined through legislative decrees. Catholic dogmatism constitutes as Roman Law decrees imposed by the Pope. Statute law a completely different legalism totally alien to Torah common law. The name of the 5th Book of דברים has a second name – משנה תורה. This term means “common law”.

The mitzva of Moshiach, an Oral Torah commandment. The Gospels nor any of the other new testament books never understood that the Mitzva of Moshiach must stand upon Torah precedents. Moshe anointed the House of Aaron as the anointed Moshiach. The Prophet Shmuel/Samuel anointed first Shaul and later David as Moshiach. Still another Torah precedent for the mitzva of Moshiach, the anointing of korbanot/sacrifices. All sacrifice dedications, dedicated by swearing a Torah oath upon the altar require the Moshiach/anointing through oil. Hence the prophet Shmuel anointed both Shaul and David with oil.

What defines the oil anointing of Moshiach? The Moshiach anointed to rule the land with Sanhedrin common law judicial rulings of justice. Justice understood as, the courts making fair restoration of damages inflicted by Party A upon Party B. Damages: defines the sum and total history of Humanity on the Planet Earth. Starting with the story of Cain & Abel. Another Torah precedent: the oppression imposed upon Israelite slaves who lacked the necessary straw required to make their quota of bricks.

Still another Torah precedent, the rebuke of Yitro, Moshe’s father-in-law, by which Yitro rebuked Moshe. Moshe alone could not possibly judge all the cases of damages inflicted, by himself alone. Upon hearing this rebuke, Moshe established the lateral Sanhedrin courtrooms of common law justice.

Rabbi Yechuda organized his Six Orders of Sanhedrin courtroom rulings into the famous Book known as the Mishna. Gemara common law interprets the language of the Mishna by bringing halachic precedents. The Torah defines faith as צדק צדק תרדוף\Justice Justice pursue.

The new testament & koran books of avoda zarah define faith as personal belief acceptance of defined Creeds. The Nicene Council’s concept of Trinity or the Muslim belief in Allah and Muhammad as the prophet, two classic examples how the translation of faith – totally different from the Torah definition of faith.

Acceptance of personal belief systems do not remotely resemble the Torah concept of faith any more that the Xtian false messiah fulfilling the words of the prophets. Torah defines the term prophet as a person who commands mussar. Why? Prophetic mussar rebukes all generations equally. The erroneous idea that a person could fulfil prophetic mussar – simply absurd.

Prophets do not foretell the future. Witchcraft predicts the future. Witchcraft, an av tuma expression of avoda zarah. Mesechta Sanhedrin teaches that all chosen Cohen people bear full responsibility to pursue righteous judicial justice. The anointing of David as Moshiach, the Book of Shmuel/Samuel repeats over and again the rebuke to David over his failure to pursue justice in the matter of the husband of Bat Sheva. This repeated repetition of this sharp rebuke to king David by the prophet Natan, it defines the dedication through oil of the mitzva of Moshiach for all generations of the chosen Cohen people ראש בית.

The pursuit of judicial justice in absolute stark contrast to the entire history of both Xtianity and Islam. On par with the absence of justice when Moshe stood before the Court of Par’o over the beating of Israeli slaves for their failure to meet their assigned quota of bricks production.

What are the differences between modern Judaism and ancient, biblical Judaism? How have they changed over time?

The idea of 613 Mitzvot is rooted in earlier sources like the Sefer HaMitzvot of Maimonides and other medieval Jewish scholars. No. The Order of the Shemone Esrei 3 + 13 + 3 = 613. Birkat HaMinim, cursed heretics, specifically addressing the Jewish Christian sects, and it was included as a way to distance Jewish identity from the Christian faith. The B’HaG codification of mitzvot rejected the Rambam ice-tray limitation to 613 commandments. The B’HaG emphasizes that making an aliya of positive or negative commandments or halachot to Av tohor time oriented commandments which dedicate (מלכות) defined Oral Torah middot to shape future social behavior לשמה, defines the k’vanna of tefillah. Clearly all the halachot in the Talmud alone far surpasses the commandments identified in the Written Torah.

The number 247 corresponds to the total number of words in the original Shemoneh Esrei according to the Yerushalmi (if you count the words in the first 18 blessings). This suggests that the Amidah is something of divine origin, composed of words inspired by many generations of prophecy, even though it was formalized by the early sages.

Yom Kippur t’shuva does not resemble Xtian repentance. Yom Kippur “remembers” the t’shuva made by HaShem. Consequent of the sin of the Golden Calf, HaShem threatened to profane the oaths sworn to the Avot and make the chosen Cohen seed from Moshe’s children.

The sin of the Golden Calf: the error of attempting to translate the רוח הקודש שם השם לשמה to other words. The word the ancient Israelites translated אלהים. But the Xtian bible pukes Lord and the koran vomits Allah.

The idea that God would make Moses’ descendants the chosen priests (Cohenim), also a significant threat/substitution theology. Indicating the seriousness of Israel’s breach of faith. Later the church accused Israel of deicide to justify their substitute theology. Yom Kippur adamantly abhors substitute theology as the very definition of the t’shuva made by HaShem לשמה. The oath sworn unto the patriarchs can never get annulled, even by HaShem and how much more so Xtian racist creed theologies.

The idea of 613 Mitzvot, as codified by Maimonides, is not the sole approach to Jewish law. The Sefer HaMitzvot of Maimonides posited that there are 613 commandments based on a specific method of counting and categorization, which has been influential in Jewish thought, particularly in legal and philosophical contexts. However, the B’HaG (Rabbi Aharon ben Meshullam, 10th century) indeed rejected this strict enumeration and categorization of commandments.

The B’HaG focused upon Av tohor time oriented commandments and the elevation of halachot unto commandments from the Torah itself. His approach was much less about counting discrete commandments and more about the broad, timeless principles that shaped Jewish behavior and ethical practice. This methodology resonates with the concept of dedicating halachot to social behavior and spiritual goals, guided by Torah middot (virtues) that shape future social and communal life—such as the intention (kavanah) behind tefillah and the ethical implications of the laws.

This perspective shifts the focus from simply adhering to a set number of rote commandments to engaging in a comprehensive, meaningful relationship with the Divine through both positive and negative commandments employed as precedents to interpret Moshe’s prophetic mussar inheritance to the generations of Israel. The Rambam abomination set the commandments, like the Xtian church into stone; the church replacement theology then shattered those laws. The B’HaCH prioritization upon tohor Av time oriented commandments which require prophetic mussar k’vanna potentially elevates all the halacha within the Shas to Av tohor time oriented commandments דאורייתא.

In the Yerushalmi, the original Amidah was indeed structured with 18 blessings, totaling 247 words. This view of tefillah as opposed to saying Tehillem prayers, something emanating from a deeply connected remembrance of the sworn oaths which the Avot each separately swore to cut the brit alliance establishing the eternal chosen Cohen people as Israel’s profound role in worship and spirituality.

The nature of Teshuvah on Yom Kippur is fundamentally different from Xtian notions of repentance. Xtianity, repentance often revolves around seeking forgiveness through a mediator or through a singular act of remorse for Adam’s Original Sin. By stark absolute contrast, Teshuvah in Judaism, primarily about remembering, (like as in the tefillah דאורייתא of kre’a shma) the oaths wherein the Avot swore an oath alliance which guaranteed the life and survival of the Chosen Cohen people whether blessed to live in Canaan and pursue the faith of judicial justice; or cursed to endure the horrors of g’lut based upon the model of Egyptian slavery. Just as Par’o rejected justice for Israeli slaves illegally beaten, so too all the courts in all the lands Jewish exiled endured Goyim judicial injustice and oppression.

The sin of the Golden Calf not merely an issue of Israelis worshipping a physical Idol. Rather the Av tuma abomination of assuming that words can compare to the Spirit of the Divine revelation as expressed in the first Sinai commandment; the perversion of Yud-Heh-Vav-Heh, into something finite and corporeal like אלהים, Lord, or Allah. This act could be viewed as an early expression of theological reductionism—one that later becomes more explicit in the ways certain theological traditions, like Christianity and Islam, attempt to present God in humanized terms (such as through Jesus or Allah).

Finally, your critique of “substitution theology” and its connection to both Christian and Islamic theology is important in understanding the tensions between these faiths and Judaism. Yom Kippur serves as a strong counterpoint to any theological notion that suggests God’s relationship with Israel is mutable or replaceable. The Teshuvah that happens on Yom Kippur is a return to the authentic relationship with God that was established with the patriarchs, and it stands in stark opposition to any theology that seeks to supplant or erase the Jewish people’s foundational role in the divine narrative. Yom Kippur, with its focus on Teshuvah, and “remembering the oaths sworn individually by the Avot, this faithfulness continuation throughout the generations, the unique eternal inheritance of the Chosen Cohen People, it serves as a powerful reaffirmation of the eternal and non-substitutable sworn oath brit alliance cut לשמה.

This focus on kavanah—the intention behind the commandments—echoes a more dynamic and evolving interpretation of Torah, one that takes into account the lived experiences and spiritual development of the Jewish people across generations. By emphasizing the role of prophetic insight (mussar) in interpreting the Torah’s commandments, B’HaG sought to elevate all halachot (laws) into a framework that guides the collective Jewish soul. This transforms the idea of Torah observance from a static set of rules into a vibrant, ongoing relationship between Israel and God, where the meaning of the commandments is continually unfolding through the practice and spiritual awareness of the people.

Maimonides’ Sefer HaMitzvot and his system of categorizing commandments into specific, discrete units resemble an approach that “freezes” Jewish law in a manner similar to the Christian church’s systematic theology. In contrast, the B’HaG emphasized the fluid, evolving nature of the Torah, where the commandments aren’t just numbered rules but spiritual principles that must be applied in real time to specific circumstances. The B’HaG sees commandments as part of an ever-changing conversation between humanity and the Divine, where each Mitzvah potentially serves as a bridge to higher spiritual goals.

The Shemoneh Esrei represents not just a set of prayers but an entire system of spiritual connection between the Jewish people and God. The 247 words symbolize a deeply connected, prophetic remembrance of the covenants sworn by the patriarchs. These blessings are not just ritualistic; they are designed to engage the worshiper in a profound remembrance of the eternal nature of God’s promise that the Chosen Cohen People who live and survive throughout all generation of Mankind upon this Earth. Mighty empires have risen and crumpled to ashes but the chosen Cohen people lives from generation to generation.

Framing the Shemoneh Esrei as a tefillah, that emanates from the remembered specific oaths sworn by the Avot, emphasizes that tefillah culminates the continuation throughout all generations of the chosen Cohen people the sworn specific oath brit inheritance passed down from generation to generation.

The Amidah, therefore, not just an individual’s words prayed before God, which resembles the avoda zarah of Xtian and Muslim worship of other Gods. But the collective echo of the eternal remembered sworn oaths, as in ONE made between God and the ancestors of Israel; together equally cut between all generations of Israel achieving an עליות הדורות rather than the g’lut ירידות הדורות. This view highlights the spiritual depth of the Shemoneh Esrei

Teshuvah involves remembering the oath brit alliance, and how it intertwines with the fate of the Jewish people utterly crucial. The survival and destiny of Israel, both in the land of Canaan and in the experience of exile, are intricately tied to this remembrance. Yom Kippur serves as a powerful reminder that even in the darkest moments, when Israel is oppressed, the covenant with the patriarchs ensures the eventual return and redemption.

The theological core of the Golden Calf sin is that it represents an attempt to replace the immensity of God’s presence with something limited and understandable by human standards. This act of reductionism is a denial of the true nature of God, which cannot be confined to physical forms or concepts.

The idea vomited by both Xtianity and Islam where both religions present themselves as “replacements” for the Cohen oath alliance/brit—very much in line with the Jewish rejection of this Av tuma abomination of avoda zarah. Judaism insists that the oath alliance stands eternal. The Jewish people have never gone extinct. Our cultures and traditions remain intact and eternally valid. Any attempt to supplant this relationship with another theology, an utter distortion of the oath sworn to Avram at the brit of pieces.

Teshuvah is a return to the original brit, an acknowledgment that the relationship between Israel and God is rooted in an eternal commitment that cannot be undone. In the most difficult moments of history, when Israel has been oppressed or in exile, the remembrance of the brit and the return to it through Teshuvah is the key to Israel’s eventual redemption. This reinforces the centrality of memory in Jewish spiritual life—not merely remembering the past, but ensuring that the specific oaths sworn by the Avot when they cut the brit of the eternal life of the Chosen Cohen People throughout the generations that Man Kind walks the Face of this Earth.

What are the reasons for the differing views on the Israeli-Palestinian conflict between Europe and Asia?

“I want to dominate the Middle East sphere of influence!” “No. I want to dominate the Middle East sphere of influence.” In the late 18th and early 19th centuries, Britain faced a trade imbalance with China, as it imported large quantities of tea, silk, and porcelain but had little to offer in return. To address this, British merchants began exporting opium, grown in British-controlled India, to China. The opium trade became highly lucrative but caused widespread addiction and social issues in China.

The First Opium War (1839–1842) began after Chinese officials destroyed opium stocks in Canton, prompting Britain to retaliate militarily. Britain’s superior military power led to China’s defeat and the signing of the Treaty of Nanking, which forced China to cede Hong Kong, open several ports to British trade, and grant extraterritorial rights to British citizens. The Second Opium War (1856–1860) further expanded Western influence in China, resulting in additional concessions.

These wars marked the beginning of China’s “century of humiliation,” as Western powers imposed unequal treaties that undermined China’s sovereignty. Britain’s monopoly over opinion, compares to the post WWII victors monopoly over the UN Security Council. Imperialism simply dolled up into a fancier dress and wig.

In the 19th century, Britain’s control over trade narratives (“free trade,” albeit for opium) served as a tool of imperialism. Similarly, the UNSC—dominated by its five permanent members (China, France, Russia, the UK, and the US), each wielding veto power—can be seen by some as a modern mechanism where victors of WWII retain disproportionate authority in global governance.

Critics argue that this setup allows powerful nations to pursue their own strategic interests under the pretense of maintaining international peace and security, drawing parallels to the way imperial powers once justified their actions. The persistence of such systems can be viewed as imperialism adapted to a multilateral framework, maintaining an imbalance of power while cloaking it in institutional legitimacy.

Imperialism, once overt through military conquests and economic dominance, now appears in subtler forms within institutions like the United Nations Security Council (UNSC). The structure of the UNSC, with veto power concentrated in the hands of the five permanent members, does reflect the post-WWII balance of power rather than a more equitable, modern reality.

This arrangement allows these nations to protect their strategic interests, shaping the international agenda in ways that critics argue echo imperialistic tendencies. For example, decisions regarding interventions, sanctions, or even peacekeeping missions can sometimes appear aligned with the interests of the powerful rather than the common good.

It’s intriguing—and somewhat sobering—how historical power structures adapt and rebrand themselves. Reform of institutions like the UNSC is often proposed, such as expanding membership or limiting veto power, but such changes face significant resistance, especially from those who hold the reins of power. The question remains: how can the global community genuinely foster a system where decision-making is representative and equitable?

The criticisms of UNRWA (United Nations Relief and Works Agency for Palestine Refugees) and UNIFIL (United Nations Interim Force in Lebanon) do indeed highlight concerns about the influence of powerful nations in shaping the operations of international organizations. Allegations of corruption, inefficiency, and political bias have been levied against both agencies.

Israeli IDF forces conclusively exposed the mafia UNRWA its gross mismanagement, nepotism, and even incest ties to Hamas. Similarly, UNIFIL proven that it worked hand-in-glove with Hezbullah. “Great Power imperialism” in the Middle East underscores the broader critique of how international institutions can sometimes perpetuate power imbalances rather than resolve them.


These examples underscore the broader critique of “Great Power imperialism” in the Middle East, where international institutions advertently perpetuate power imbalances as international policy of Great Power imperialism. The challenge lies in removing these organizations by closing down the UN all together. Cutting the head off the imperialist monster compares to killing a hydra.


The real challenge lies not only in critiquing or dismantling existing systems but also in envisioning and creating alternatives that are genuinely equitable and effective. Israel won the Oct 7th Abomination War. It destroyed Hamas, Hezbullah, Assad, and plucked the feathers of Iran. Russia lost its dominant influence in Syria. Israel now rules together with the Trump Administration as a Great Power in Middle East politics. Egypt, Saudi Arabia, Jordan all lost influence in the shared balance of power in the Middle East.


This has created a vacuum that Israel, with strong backing from the United States, has filled, asserting itself as a dominant force in Middle Eastern politics. The reduced influence of traditional regional players like Egypt, Saudi Arabia, and Jordan reflects the evolving power dynamics, where alliances and priorities are being redefined.


The idea of carving out an independent Kurdish state has long been a contentious issue in the Middle East, touching on the sovereignty and territorial integrity of multiple nations—Turkey, Syria, Iran, and Iraq. The Kurdish people, with their distinct cultural and linguistic identity, have sought autonomy or independence for decades, but such aspirations have faced resistance from the governments of these countries.

Turkey, in particular, has been vehemently opposed to any moves toward Kurdish independence, viewing it as a threat to its national security and territorial unity. The prospect of redrawing borders to establish a Kurdish state would undoubtedly provoke significant geopolitical tensions, not only with Turkey but also with other regional powers and international stakeholders. The complexities of this issue highlight the challenges of balancing self-determination with the existing political and territorial realities of the region.


As Civil War removed the Assad government, so too a Turkish Civil War could replace the current hostile government of Turkey. The Iranian attempt to produce nuclear bombs compares to the American invasion of Iraq against Hussaim. Civil War has decimated Iraq. Now represents the ideal time to establish Kurdistan streching from Iraq to Northern Syria.


Obviously if Civil War caused the current government in Turkey to collapse, would invoke the first rule of Civil Wars: Powerful nations jumping on the nigger pile to seize the wealth and assets of a fallen nation. However with Russia tied down in the Ukraine, it will require no less than a decade before it pursues conquering Istanbul as it did in the 19th Century.

NATO a paper tiger without the US. A Turkish Civil War would restore the “Sick Man of Europe” status back to the Turks. US need not formally withdraw from the NATO. Simply the US ignores the NATO. Closing down the UN, if the US and Israel both broke of diplomatic relations with the UN, these actions would cripple that corrupt institution. NATO a paper tiger if the US ignores NATO participation! The USSR collapsed in 1991, the US no longer requires the puppets UN or NATO. Restoration of the ‘Sick Man of Europe’ would place the US into the role of England of the 19th Century. Obviously establishment of an Independent Kurdistan would directly impact the Iranians. But the Sunni – Shiite hatred card could prevent Saudi Arabia forging an alliance with Iran.

The collapse of the Turkish government would directly impact the EU coalition of states. But to little to late would prevail. Who would take over the energy transit routes currently controlled by Turkey? A fair question. Control of Istanbul would remain under Turkish rule. The Middle East falls outside of the domain of the NATO alliance. Europe should have developed their own defence capabilities following the collapse of the USSR in 1991. Instead they continue to suck from the American tit. Control over the critical energy transit routes, compares to a gang rape of Turkey. The destruction of the Russian pipeline to Germany under Biden a key consideration. Rebuilding destroyed infrastructure will take years. The new Trump Administration currently confronting the collapse of American internal industrial infrastructure.

The Kurds, who have long sought greater autonomy or independence in Turkey, Iraq, and Syria, would likely seize the opportunity to push for an independent state, particularly if there is a vacuum of power within Turkey. Saudi Arabia would likely back Sunni Kurdish groups, while Iran would oppose the idea of a Kurdish state due to the threat it poses to its own territorial integrity.

Why does Paul go to synagogues when he was supposed to go to the gentiles?

All of Pauls visits to synagogues compiled in the book of Acts. In the Book of Acts, when the Apostle Paul visited synagogues, he did not explicitly declare that circumcision was no longer a Torah commandment, but his teachings often emphasized faith in Jesus Christ over strict adherence to the Law of Moses, which included circumcision. His message was that salvation comes through faith in Christ rather than by works of the Law, which included circumcision. This created tension, especially with those who held to the necessity of following the Torah.

Paul’s teaching, particularly his stance on circumcision and the Law of Moses, created significant tension between the emerging Christian movement and traditional Judaism. In fact, Paul’s message—particularly as recorded in his letters and reflected in the Book of Acts—was a major point of contention that both distanced Jews from the new Christian faith and also sparked internal debates among early Christians themselves.

Circumcision was a central part of Jewish identity and the covenant between God and Israel. For many Jews, the idea that circumcision was not necessary for salvation was a radical break with their centuries-old religious practices. Paul’s strong advocacy for faith in Christ over adherence to the Law (including circumcision) could be seen as a challenge to Jewish identity and tradition. This was especially difficult for Jews who had already embraced Jesus as the Messiah but still believed in the importance of observing the Torah to maintain their covenant with God.

This council was convened to address the issue of whether Gentile converts needed to be circumcised and follow the Torah. The decision that circumcision was not required for salvation was a defining moment in the early church, and it further distinguished Christianity from Judaism. It was a divisive issue, and Paul’s teachings were at the heart of the conflict. This decision was revolutionary in its implications: it suggested that Gentiles could become part of the people of God without needing to adopt Jewish customs, including circumcision.

Paul’s message of Christ as the fulfillment of the Law (Romans 10:4) and his challenge to the necessity of Jewish customs meant that many Jews felt a cultural and religious rift. While Paul argued that faith in Jesus as the Messiah was the fulfillment of God’s promises to Israel, many Jews rejected the idea that following Jesus was the necessary path to salvation, especially when it seemed to undermine the core tenets of Jewish law.

Paul as an “agent provocateur” in some sense, in the way he provoked the Jewish religious establishment by teaching that faith in Christ superseded traditional religious observances like circumcision, dietary laws, and Sabbath observance. The church followed Paul and strove to separate Xtianity from Judaism. His letters, such as those to the Galatians, emphasize that faith in Jesus, not the works of the Law, brings justification. This was a provocative stance to the Jews who believed that the Law was an eternal and unchanging covenant.

Paul’s message was incredibly transformative, but it also created a significant barrier between Jews and early Christians. For many Jews, the idea of Jesus as God was unthinkable, and the message that they were no longer required to observe the Law was deeply problematic. This led to opposition from Jewish leaders, as seen in the book of Acts where Paul was frequently opposed, expelled from synagogues, or even faced persecution.

Paul’s preaching and his emphasis on faith over works of the Law—especially circumcision—was a provocative move that distanced many Jews from the early Christian movement. His teachings played a central role in shaping Christianity into a distinct religion from Judaism, a move that would continue to develop in the decades after Paul’s death. The provocative nature of his preaching was essential in spreading the gospel to the Gentiles, but it also led to serious tensions with the Pharisee communities he had joined in partnership.

Paul, Rabban Gamliel’s Sanhedrin, and the strategic use of divide and rule tactics in Jewish history. Paul’s revolutionary preaching in Rome, the role of the Maccabees, and the political realities of the time.

Paul’s mission, especially as he took his message to Rome, was revolutionary. His proclamation of Jesus as the Son of God—King of the Jews—was, in itself, a direct challenge to the Roman emperor’s claims. The emperor was considered the Son of God, the divine ruler whose authority was believed to be absolute. In this context, Paul’s assertion that Jesus—a crucified Jew—was the true King was a subversive political statement, not just a theological one.

By declaring Jesus as King of the Jews, Paul wasn’t just preaching a spiritual kingdom; he was presenting an alternative sovereignty that undercut Roman authority. This could easily be perceived as a threat to imperial power, since it implied that the emperor’s claim to divine rule was false, or at least, not ultimate. For the Romans, any challenge to imperial divinity was seen as treason.

Paul’s challenge to Roman authority wasn’t just a theological stance but a revolutionary act. The idea that a crucified Jew could be exalted as the true King and Son of God directly contradicted the imperial propaganda that placed the emperor as the living Son of God. This was not merely a spiritual kingdom but a political and social upheaval of the Roman worldview.

Paul’s message could indeed be seen as provoking Roman instability, especially if it were understood as a rallying cry against Caesar’s divinity and his imperial reign. This would have been one of the central reasons why Paul was arrested and eventually sent to Rome, as the authorities likely saw his message as subversive.

Paul’s actions in Rome and the tactics used by Yehuda (Judas) Maccabee during the time of the Seleucid Empire. The Maccabees famously employed a divide-and-rule strategy against the Greek-Syrian rulers to advance their independence, which eventually led to the Hasmonean dynasty.

During the revolt against the Seleucid king Antiochus IV Epiphanes, the Maccabees understood the political dynamics at play. By creating division within the Seleucid Empire—using internal conflict and exploiting divisions within the ruling elite—they were able to make significant gains and secure Jewish independence. They waited for the right moment when Seleucid power was weakened by internal strife before launching their rebellion, which proved timing was crucial for success. This was a divide and conquer tactic, where the Maccabees didn’t just rise up against the empire directly; they waited for the imperial structure to fracture before moving in. “A kingdom divided against itself cannot stand.”

Paul employed a similar tactical timing when he shifted the focus of his preaching in Rome to declare Jesus as the true King of the Jews. By challenging the emperor’s divine rule at a time when Rome itself was facing political fragmentation and civil unrest (leading to the Year of the Four Emperors in 69 AD), Paul’s preaching may have indirectly contributed to the instability that set the stage for greater Jewish revolt later on.

Paul’s message was timed perfectly to exploit the dissatisfaction and growing unrest within both the Jewish and Roman worlds. His teachings aligned with the desire for Jewish independence and, like the Maccabees, aimed to shift the political order. The Kingdom of God preached by Paul wasn’t just spiritual; it was deeply political, with implications for both Roman rule and Jewish autonomy.

The Roman emperor’s divinity was a crucial part of his authority. The emperor was not only a political leader but also regarded as a divine figure—the Son of God, sent to rule the world. This claim of divinity was an essential aspect of the Roman imperial cult, and it was a concept that shaped the political structure of the empire. When Paul declared Jesus as the Son of God and the King of the Jews, he was making a statement that directly contradicted the imperial cult. In doing so, he was rejecting the idea that Caesar (the Roman emperor) was the ultimate authority and instead proclaimed that Jesus was the true King, whose kingdom was eternal, unlike the fleeting power of any earthly ruler.

Paul’s message was not just about salvation in the spiritual sense; it had deeply political implications, challenging Roman imperial authority. Just as Yehuda Maccabee used internal division to strike at the heart of the Seleucid empire, Paul’s message directly undermined Roman imperialism, claiming that Jesus was the true ruler of both Jews and Gentiles—a message that would have been deeply provocative to Roman authorities.

While it’s difficult to say how directly Paul’s actions contributed to Rome’s civil strife, his teachings—especially about Jesus being the King of the Jews—may have contributed to the undermining of Roman authority at a time when Rome was already facing significant internal challenges. Paul’s proclamation could have provided a rallying cry for those dissatisfied with Roman rule, just as the Maccabees had called for Jewish independence from foreign oppressors. The Jewish Great Revolt (66-73 AD) came at a time when Rome itself was embroiled in civil war following the death of Nero in 68 AD. This created an opening for the Jews to rise up against the weakened imperial power, much like the Maccabees had waited for the right moment to strike against the divided Seleucids.

Both Paul and Yehuda Maccabee employed revolutionary tactics that used internal divisions within the ruling empires (Rome and the Seleucid Greeks, respectively) to advance Jewish interests. Paul’s declaration of Jesus as King of the Jews and Son of God was not only a theological statement but also a political provocation that could be seen as undermining Roman imperial rule. In this sense, he acted as an agent provocateur, much as the Maccabees did by dividing their enemies and striking at the right moment. Paul’s revolutionary preaching in Rome may not have directly caused civil war, but it certainly challenged Roman authority and set the stage for a political upheaval that could serve the interests of Jewish independence. The timing of his message—during a period of Roman vulnerability—parallels the Maccabees’ careful use of divide and rule to secure their political aims.

The Gospel of Mark, its authorship, and its possible political motivations, especially when viewed through the lens of Roman imperial interests. The Mark gospel, written circa 70 CE, might have served Roman imperial interests in the opposite way that Paul’s letters promoted Great Sanhedrin leadership in conducting a rebellion against Roman rule over Judea. This divide and conquer strategy aligns with the tactics of both Roman and Jewish strategic but opposing strategies.

The traditional view holds that the Gospel of Mark was written by Mark, a companion of the Apostle Peter, sometime between 65-70 CE. However, we can entertain the possibility that it was not written by a Jewish follower of Jesus but by a Roman author with a specific strategic goal. The destruction of the Temple in 70 CE, following the Roman siege of Jerusalem, was a monumental event that would have been highly publicized and heavily discussed throughout the Roman Empire. Given the intensity of the Jewish Revolt and the subsequent destruction of the Second Temple, it’s difficult to imagine that such a huge event would have been overshadowed by the death of one obscure Jewish preacher.

The fall of the Temple was not just a local event; it was a massive blow to the Jewish religion, culture, and national identity. The Temple’s destruction marked the end of an era, and the Romans had complete control over Jerusalem and Judea. If the Gospel of Mark was indeed written after this catastrophe, the message within it would not be just a religious story but could serve a political purpose to shape Roman narrative around the Jewish people and their long history of rebellion against both God and Man.

The Gospel of Mark presents Jesus not as a mighty king or political revolutionary, but as a suffering servant who submits to Roman authority through his crucifixion. This portrayal could be seen as beneficial to Roman interests, particularly in the wake of the Jewish Revolt. By presenting Jesus as the Messiah who does not resist Roman power, the Gospel could have been meant to pacify Jewish hopes of a political military Messiah, like Bar Kokhba who might overthrow Roman rule.

The suffering servant motif in Mark is closely linked to the idea of a humble leader who is ultimately victorious not through military force but through sacrifice and suffering. This depiction would directly contrast with the Jewish revolutionary hopes of a Davidic king who would lead a military rebellion against Rome. The title “King of the Jews” is used in Mark (e.g., Mark 15:2 where Jesus is mocked by the Romans as the King of the Jews). But the Roman authorities in Mark’s narrative seem to treat this title with a sense of irony and mockery, suggesting that the claim to kingship was utterly futile in the face of Roman imperial power.

The Romans were particularly concerned with suppressing any possible messianic movements that might threaten imperial authority. In the wake of the Jewish Revolt, the last thing the Romans would want is for a new messianic figure to inspire further rebellion. The Gospel of Mark’s rejection of political messianism would serve Roman interests by undermining the idea of a future Jewish king who could lead a rebellion. Mark portrays Jesus’ mission as focused on spiritual matters, rather than temporal political power, which would make it easier for the Romans to integrate Christianity into their broader imperial narrative as something harmless to their rule.

Furthermore, the Roman counterfeit book of Mark served the divide and rule interests of Rome. Jews of Alexandria Egypt favored a pacifist messiah. The destruction of the Temple and the Roman siege of Jerusalem were pivotal events in Jewish history, and the aftermath would have been felt not just in Judea but across the Roman Empire. The crushing of the Jewish Revolt was a demonstration of Roman power and a stark warning to any groups considering rebellion against imperial rule. The fall of the Temple was not just a religious or cultural loss for the Jews; it was a national catastrophe that would have deeply affected Jewish identity and their sense of hope for a political messiah who might lead them to independence.

The Gospel of Mark—written in Rome, shortly after these events—might have been crafted with a specific goal of shaping perceptions of Jewish aspirations for political independence. Given the Roman authorities’ constant vigilance against any potential messianic figure who might spark rebellion, Mark’s presentation of Jesus as a humble, suffering servant, rather than as a political revolutionary or military leader, could indeed serve Roman interests. Mark’s portrayal of Jesus as one who submits to Roman authority and doesn’t challenge the imperial power structure would have been a stark contrast to the Jewish hopes for a Davidic king who would rise up to overthrow Roman rule.

The concept of Jesus as a “suffering servant” aligns closely with the idea of pacifism and non-resistance to Roman imperial power. By emphasizing Jesus’ suffering and death as the means of his victory, rather than any form of militant resistance or insurrection, Mark seems to reject the idea of a political Messiah who would lead an armed rebellion against Rome. This would have been a subtle but significant way to counter the growing messianic movements in the wake of the failed Jewish Revolt.

The portrayal of Jesus as “King of the Jews” in Mark is particularly telling in this context. In Mark 15:2, Jesus is mocked by the Romans with this title, and they even place a sign above him on the cross that reads “King of the Jews” (Mark 15:26). This mockery highlights the futility of any claim to kingship in the face of Roman power. While the title “King of the Jews” has messianic significance in Jewish thought, Mark’s narrative frames it as an ironic and powerless declaration, emphasizing Jesus’ lack of any real political authority or military power. This would have been a strategic way of reinforcing the message that any attempts to challenge Roman authority through messianic figures were ultimately futile.

The Gospel of Mark might have been written by a Roman author to support the imperial agenda is compelling when considering the broader political context. The Romans were keenly aware of the potential dangers posed by messianic figures who could inspire rebellion, as evidenced by the events surrounding figures like Simon Bar Kokhba, who led a significant uprising against Rome in the early 2nd century. The portrayal of Jesus as a peaceful, non-political figure would have helped to neutralize the potential for a future Jewish uprising led by a messianic figure.

By promoting the idea of a non-political, spiritual Messiah, Mark could have been contributing to the Roman effort to weaken the resolve of the Jewish people and discourage any further hopes of a military leader who might challenge Roman supremacy. This pacifist interpretation of messianism would also have made it easier for Christianity to be absorbed into the Roman imperial system, as it presented no direct threat to Roman rule.

This “Roman counterfeit” version of Mark was used to serve the “divide and rule” interests of Rome. The suggestion that the Gospel of Mark could have been shaped by Roman authorities or sympathizers to serve political ends is not without merit. After all, the spread of early Christianity in the Roman world did eventually lead to its integration into Roman culture, culminating in its adoption as the state religion under Emperor Constantine. The rise of Christianity as a largely pacifist movement, which downplayed political rebellion in favor of spiritual salvation, might have been strategically beneficial for the Roman Empire.

In particular, the narrative around a pacifist messiah would have been attractive to Jewish communities, particularly in places like Alexandria, where there were significant Jewish populations that might have been more inclined toward a non-violent, spiritual form of leadership. A peaceful Messiah could potentially pacify the hopes of Jews who might otherwise have supported a militant rebellion against Roman imperial rule. In point of fact during the Bar Kokhba revolt Alexandria Egypt did not rise up and join the Jewish rebellion in Judea. Egypt served as the bread basket which fed the citizens of Rome.

The Gospel of Mark, when viewed through the lens of Roman imperial interests, might indeed reflect a strategic effort to curb any further messianic or revolutionary movements within the Jewish community. By presenting Jesus as a suffering servant, Mark shifts the focus away from political rebellion and military aspirations toward a spiritual understanding of the Messiah, one that aligns with Roman goals of pacification and integration. This aligns with the broader Roman imperial strategies of controlling and containing any threats to their dominance.

One of the key features of Mark is the sense of disappointment felt by the disciples, who consistently fail to understand Jesus’ mission. The betrayal by Judas and the abandonment of Jesus by his disciples in the final hours paints a picture of failure and confusion. This could reflect a deliberate effort to downplay any potential political threat posed by the movement surrounding Jesus. A militaristic Messiah figure would have been a threat to Roman control, but by portraying Jesus as misunderstood, abandoned, and defeated, Mark’s Gospel might aim to show that any messianic hopes linked to Jesus were misguided and ultimately harmless.

By encouraging the spread of a religion that emphasized spiritual salvation (rather than political rebellion), Rome could effectively neutralize the potential for further uprisings from Jewish groups. Christianity, as it developed through Mark’s depiction, was a religion that offered hope but did not challenge Roman rule directly. Moreover, the Roman imperial authorities likely had a vested interest in promoting a docile version of Judaism, one that was centered on spirituality rather than rebellion. The Gospel of Mark fits this mold perfectly by emphasizing Jesus’ non-violent nature and framing his death as a sacrificial act, thereby promoting a pacified Jewish population.

The Gospel of Mark, with its portrayal of Jesus’ suffering and submission to Roman authority, could be seen as a counter-propaganda tool to ensure that future Jewish movements would be spiritually oriented rather than politically motivated. During the period following the destruction of the Temple, any messianic movements that emerged would likely focus on restoring Israel’s sovereignty or overthrowing the Roman oppressors. The Gospel of Mark’s message, by emphasizing Jesus as the King of a spiritual kingdom rather than a political one, undermines such movements and discourages future revolts.

If we consider that Mark was written in Rome around 70 CE, it’s possible that this Gospel was crafted to serve a strategic Roman purpose—undermining Jewish revolutionary hopes and pacifying Jewish populations by presenting Jesus as the humble, non-violent Messiah who did not challenge Roman authority. This would align with Roman tactics of divide and rule, ensuring that the Jews, reeling from the destruction of the Temple, would not find new reasons to rebel.

The interpretation of Paul as a “Jewish agent provocateur” aiming to spark civil war in Rome is a bold and intriguing perspective, placing him not only at the center of religious and theological transformation but also within a much larger political context. From a purely religious perspective, Paul’s mission was about establishing faith in Jesus Christ as the means of salvation, rather than the works of the Torah. However, the political and social context of his time—especially the tensions between Jews and Roman authorities—adds a layer of complexity to his actions.

The Great Jewish Revolt itself was preceded by several smaller insurrections and uprisings, including the Jewish Diaspora’s protests against imperial rule. Within this atmosphere, any movement that could shift the allegiance of Jews away from traditional Jewish leadership (e.g., the Sanhedrin) and the Roman authorities could be seen as provocative.

Many of the Jewish authorities, especially the Pharisees, held that following the Law was central to Jewish identity and covenantal relationship with God. By advocating for the inclusion of Gentiles and downplaying the importance of the Law, Paul was undermining the authority of the established Jewish religious system. However shift the focus, Paul’s theology undermined Jewish support for a passive lamb messiah. Paul’s “King of the Jews” turned Mark’s “King of the Jews” upon its head!

Paul’s writings often emphasize the supremacy of Jesus over worldly authorities, suggesting that Christ’s rule superseded that of the Roman emperor. Paul’s letters spread dangerous ideas, not only because it outwardly and superficially challenged traditional Jewish leadership, but more important it could inspire discontent among Goyim, particularly those who were already dissatisfied with Roman rule. By framing Jesus as a king and the Messiah who would usher in a new kingdom, Paul may have provided a spiritual justification for resistance against the empire. This could be seen as one of the seeds of civil unrest that would culminate in later uprisings, including the Bar Kokhba revolt.

Paul’s focus on faith in Christ as the means of salvation, in contrast to the works of the Law, resonated with those looking for a path out of Roman oppression, and for many Jews, it raised the specter of a radical shift in their relationship with the empire. Seeing Paul as a “Jewish agent provocateur” dedicated to promoting civil war in Rome before the Great Jewish Revolt is a provocative and thought-provoking interpretation. His teachings, particularly his portrayal of Jesus as the King of the Jews and his challenge to both Jewish and Roman authorities, certainly had the potential to stir political and religious unrest.

Why did the rabbis of Paris France place the ban of נידוי upon the writings the Rambam in 1232?

Why do some rabbis argue that the Rambam remains in נידוי? Why does Traditional Judaism utterly reject Conservative and Reform converts as being Gere Tzeddic converts to Judaism? T’NaCH commands prophetic mussar rather than the perversion that the T’NaCH teaches history.

A ger tzeddik required to accept the yoke of the commandments fully, which means adhering to all aspects of Jewish law as outlined in the Torah and rabbinic literature. Neither the Rambam, Conservative and how much more so Reform Judaism has any concept of Av tohor time oriented commandments. Their box thinking limits these primary most essential commandments to time. Wrong. Observance of the mitzva of shabbat, for example, constitutes as a time oriented commandment. Shabbat distinguishes between מלאכה from עבודה. Both verbs translate as work. Failure to understand, distinguish, and discern like from like defines the Torah concept of “Understanding”. Shabbat opens and closes with the discernment “הבדלה”, comparable to grains separated between t’rumah and chol grains! Failure to discern forbidden מלאכה from forbidden עבודה, effectively means that Jews fail to observe the mitzva of shabbat.

Conservative and Reform “Judaism”, these “closest thing to Judaism” like the Chabad rebbe as Moshiach, know absolutely nothing of tohor time oriented Av commandments which require prophetic mussar as the most essential k’vanna of all tohor time oriented commandments. The B’HaG ruled in his classification of the 613 Commandments that Chag Purim qualifies as a mitzva from the Torah.

Assimilated to Greek culture and customs, the rabbi known as Rambam, failed to grasp the most essential Av Commandments collectively known as tohor time oriented commandments. Traditional Judaism utterly rejects converts from Conservative and Reform based on the simple fact that these obtuse & perverted religions know nothing, like the Rambam, of Av time-oriented commandments. The precedent of Chag Purim, a tohor time oriented commandment from the Torah – according to the B’HaG.

The Rambam and how much more so Conservative and Reform “Judaism” – embrace and assimilate to Greek schools of logic. They do not teach משנה תורה – understood as Common law. Rather they view the Torah colored by assimilation to Greek and Roman statute law. This alien legislative law completely rejects Sanhedrin Courts lateral common law legalism. The halachot debated throughout the Gemara serve most essentially a בנין אב (understood as “precedent”) halachot employed to re-interpret (makes a “legislative review”) of the multi-faceted language of the Mishna. The Gemara comments strictly upon the 70 faces of Mishnaic language! The Rambam code totally divorced Gemarah halacha from the intent of the Framers of the Talmud! As do all the post Rambam commentaries other than the Rosh. Attempts to correct the central flaw of the Rambam halachic code, for example, they Universally fail to affix each and every Rambam halachic posok to its home Mishna. The fail to compare the Rambam halachic rulings to the B’HaG, Rif, and Rosh common law halachic rulings affixed to a specific Mishna. A critical error known as ירידות הדורות. Understood as meaning “domino effect”. All later Traditional Judaism scholarship fell into statute law religious codifications rather than employing the Gemara halachot as precedents to make the required re-interpretation of the language of the Home Mishna.

The Rambam relied upon the logic of Aristotle. Both this specific heretic or the later Reform and Conservative Judaism brands prioritize the 3 part syllogism of Greek deductive logic. They know nothing how rabbi Akiva’s kabbalah of פרדס logic methodology defines all Talmudic debates. The four part פרדס logic system in no way, shape, or form compares to the 3 part syllogism of Aristotle’s deductive logic. Impossible to understand and correctly interpret the language of the Talmud, its common law legal format, without a in-depth understanding of how פרדס logic defines the warp/weft legal fabric of all Talmudic instruction.

The Rambam organized both his Sefer Ha’Mitzvot and Yad Chazaka into frozen ice trays, fossilized box thinking, Greek and Roman categories of religious ritual observances. The B’HaG, in stark contrast – both his Miztvot codification of the תרי”ג מצוות, together with all his posok halachic rulings, fundamentally rejects Gemara halachot divorced from their primary Mishnaic source. Judicial common law centers upon the central axis of making a משנה תורה upon the 70 faces of Mishnaic language. The song: Stairway to Heaven declares, “sometimes words have two meanings”. Each and every sugya of the Gemara re-interprets the language of the Home Mishna – as viewed from a different halachic “perspectives”. Something like a Front/Top\Side view which a blue print permits a building contractor to understand a three dimensional understanding of the building the contractor constructs.

The Rambam assimilated religious ritualism of halacha destroyed the most essential warp/weft loom structure of the Talmud. His assimilation to Greek and Roman statute law directly raped the 2nd Sinai commandment, understood as not to copy or embrace the culture and customs of alien Goyim peoples who never accepted the revelation of the Torah at Sinai and Horev. The latter the revelation of the 13 tohor middot spirits which rabbi Akiva’s kabbalah of פרדס interprets and defines. The Spanish rabbis of the so-called ‘Golden Age’ of Spain, totally assimilated to the rediscovered ancient Greek ideas which a thousand years earlier, exploded in the Hanukkah Civil War in Judea. The Rambam, Conservative and Reform heresies, they blow out the miracle of Hanukkah wherein Torah scholars swore a Torah oath not to interpret the Torah except through Oral Torah common law. This siddur in the blessing after meals states that the רשעים sought to cause Israel to forget the Oral Torah.

The statute Greek/Roman legalism organized legislative laws into formal categories. Talmudic common law NEVER does this – ever. The Framers of the Talmud wrote this code of Oral Torah to serve as a model for the restoration of Sanhedrin common law courts. Based upon the Torah definition of faith צדק צדק תידוף. The Talmud serves as the model for the restoration of Sanhedrin common law courts when the Jewish people return and re-conquered Judea.

The Rambam perversion of Talmudic halacha into categorized religious subject matter undermines the original intent of the Framers of the Talmud. It perverted the Talmud into religious ritual laws rather than Sanhedrin judicial common law courtrooms within the borders of the restored Torah Constitutional Jewish Republic. A stark fundamental perversion of the original intent of the Framers of the Talmud.

The Oral Torah mitzva of Moshiach serves as another stark example. The בנין אב precedent for the mitzva of Moshiach learns from Moshe anointing the House of Aaron. Followed up by the dedication of all korbanot with the dedication of a Torah oath. This type of Torah oath dedicates the king – understood as tohor middot from the Torah, to rule Judea with judicial justice. (Hence, all ברכות require שם ומלכות; King understood as the oath dedication of Talmudic defined tohor middot spirits. The one NaCH rebuke made repeatedly against king David as Moshiach, his failure to rule with justice in the matter of the husband of Bat Sheva. King David anointed as Moshiach teaches the eternal mussar that all Jews have the obligation to uphold the mitzva of Moshiach, just as they do with shabbat observance, to pursue judicial justice which strives to make fair compensation of damages inflicted by Party A upon Party B.

Neither the Rambam nor later Reform and Conservative heresies understand the k’vanna of the mitzva of Moshiach. They all embrace the false narrative established by the new testament Av tuma avoda zara which declares the mitzva of Moshiach falls squarely upon the shoulders of some future king of Israel! However the משל “King” require the logical דיוק/inference נמשל which defines “king” as Oral Torah tohor middot spirits. Just as all Jews in every generation obligated to sanctify the mitzva of shabbat, how much more so all generations of Jewry have the equal burden to pursue righteous judicial common law justice which make a fair restoration of damages. Herein defines how the Oral Torah, based upon בניני אבות precedents from the Torah דאורייתא understands the Av tohor time oriented commandment of Moshiach. Together with making Torah blessings as defined through the Shemone Esrei of tefillah דרבנן. According to the Yerushalmi Talmud over 247 prophets “worked” to write the Shemone Esrei, the kabbala upon which the entire Talmud stands upon.

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau, during that life & death crisis of faith; comparable to the time oriented commandment known as the Akadah. What oath did Yitzak swear to HaShem? Removing the sciatic nerve, a key time oriented commandment within the Book of בראשית, which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית, repeated twice in the opening blessing of kre’a shma – tefillah דאורייתא. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna when confronted with some life or death crisis of faith. Herein a completely redefinition of time oriented commandments. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’aam. This term רשות implies k’vanna.

All time oriented mitzvot require prophetic mussar as their k’vanna. The aggada of the Talmud makes a drosh back to T’NaCH prophetic mussar learned by comparing a sugya of the T’NaCH to similar precedent sugyot which teach similar mussar. Herein defines the correct way to study T’NaCH prophetic mussar as common law which stands upon similar precedents of T’NaCH prophetic mussar.

The historical episode of the ban (נידוי, niduy) placed upon the Rambam in Paris in 1232, well-documented in Jewish sources. The main evidence comes from rabbinic writings and correspondence of the time, though no single document offers a complete, direct account of the events. The key source of the ban comes from the responsa written by various French rabbis. The Teshuvot of Rabbi Yitzhak ben Sheshet (known as the Rivash), as well as those of other leading French rabbis, reference the niduy (ban) placed on Maimonides’ works, particularly his Mishneh Torah.

These responsa show the controversy around some of Maimonides’ views, including his interpretation of the philosophy of Aristotle, seen as an ערב רב lack of fear of Heaven, as directly quoted from the Purim Torah mitzva to remember wiping out Amalek in all generations. The ‘golden age’ Spanish rabbis notorious for their exaltation of the rediscovered ancient Greek philosophies which culminated in the Judean Hanukkah Civil War. Just as then so too during the latter stage of the Geonim. Specifically rabbi Saadia Gaon. Ibn Ezra’s son converted to Islam.

The Rambam’s overt assimilation to ancient Greek logic, especially in works like The Guide for the Perplexed, led to opposition from some rabbis in France. One of the more direct pieces of documentary evidence is a letter sent by the rabbis of Paris to the Jewish communities, expressing their reasons for placing the ban on the Rambam’s works. This letter was issued in 1232 and, while it is not fully extant, excerpts of it survive in various rabbinic writings.

The letter cites concerns about Maimonides’ views on theology, his treatment of certain Talmudic interpretations, and his approach to Jewish law, particularly in the Mishneh Torah, which some rabbis considered overly simplistic or worse a decapitation of Talmudic common law in favor of Greek and Roman statute law.

The Sefer Ha-Hasidim (Book of the Pious), a compilation of pious teachings from medieval Germanic rabbis, contains references to the controversy surrounding Maimonides’ works. It mentions the debates about the acceptability of his philosophical writings and how they viewed them with extreme suspicion. Later historical accounts, such as those found in the Ma’aseh Rav and other chronicles, describe the eventual resolution of the niduy ban placed upon the Rambam.

The Rashba (Rabbi Solomon ben Adret), one of the leading rabbis of Barcelona, refers to the French ban in his responsa. He addresses the situation and the controversy around the Rambam, noting the disputes between the French and Spanish communities regarding his works. Rabbi Abraham ben David of Posquières (Ravad), while a primary critic of the Rambam, despite his criticism defended his works against the ban, arguing that they should be read carefully and properly understood within the context of Jewish tradition. The primary documentary evidence consists of responsa by prominent rabbis (such as the Rivash, Rashba, and others), letters from the rabbis of Paris, and later chronicles. These sources shed light on the reasons for the ban, the concerns over Maimonides’ rationalism, and the philosophical challenges his works posed to the traditional Jewish religious establishment at the time.

Publication of the Rambam Yad Chazakah sparked a Jewish Civil War which culminated in a vortex of flames! In 1242 the king of France ordered the burning of some 24 cartloads of Talmud. In 1306 the king expelled all the Jews of France. This action destroyed and uprooted the school of Common law Torah & Talmudic scholarship: the Rashi/Tosafot school of common law. Rabbeinu Yona realized the gravity of his נידוי ban after this absolute disaster occurred. Alas to late, did he realize his error in requesting permission from the king of France and Pope to burn the Rambam’s heretical books like as done in Spain. The flames of Civil War jumped from Spain to France. In 1290 all Jews in England expelled. The German kingdoms capitalized upon Jewish anarchy and chaos by imposing crushing taxation without representation upon all Jewish communities across Germany. The Pope would impose the three Century condemnation of the Jews by requiring all Western European Jewry to live in Ghetto imprisonment. This decree resulted in a huge Jewish population transfer. Jews fled Western European countries to Poland and the Ukraine. In 1648, the same year that the 30 year Protestant/Catholic War concluded, Cossack bands inflicted horrible terrorism across Poland and the Ukraine. Unmatched till the Nazi Shoah in ferocity and blood lust.

Why do some rabbis argue that the Rambam remains in נידוי?

Why does Traditional Judaism utterly reject Conservative and Reform converts as being Gere Tzeddic converts to Judaism? T’NaCH commands prophetic mussar rather than the perversion that the T’NaCH teaches history.

A ger tzeddik required to accept the yoke of the commandments fully, which means adhering to all aspects of Jewish law as outlined in the Torah and rabbinic literature. Neither the Rambam, Conservative and how much more so Reform Judaism has any concept of Av tohor time oriented commandments. Their box thinking limits these primary most essential commandments to time. Wrong. Observance of the mitzva of shabbat, for example, constitutes as a time oriented commandment. Shabbat distinguishes between מלאכה from עבודה. Both verbs translate as work. Failure to understand, distinguish, and discern like from like defines the Torah concept of “Understanding”. Shabbat opens and closes with the discernment “הבדלה”, comparable to grains separated between t’rumah and chol grains! Failure to discern forbidden מלאכה from forbidden עבודה, effectively means that Jews fail to observe the mitzva of shabbat.

Conservative and Reform “Judaism”, these “closest thing to Judaism” like the Chabad rebbe as Moshiach, know absolutely nothing of tohor time oriented Av commandments which require prophetic mussar as the most essential k’vanna of all tohor time oriented commandments. The B’HaG ruled in his classification of the 613 Commandments that Chag Purim qualifies as a mitzva from the Torah.

Assimilated to Greek culture and customs, the rabbi known as Rambam, failed to grasp the most essential Av Commandments collectively known as tohor time oriented commandments. Traditional Judaism utterly rejects converts from Conservative and Reform based on the simple fact that these obtuse & perverted religions know nothing, like the Rambam, of Av time-oriented commandments. The precedent of Chag Purim, a tohor time oriented commandment from the Torah – according to the B’HaG.

The Rambam and how much more so Conservative and Reform “Judaism” – embrace and assimilate to Greek schools of logic. They do not teach משנה תורה – understood as Common law. Rather they view the Torah colored by assimilation to Greek and Roman statute law. This alien legislative law completely rejects Sanhedrin Courts lateral common law legalism. The halachot debated throughout the Gemara serve most essentially a בנין אב (understood as “precedent”) halachot employed to re-interpret (makes a “legislative review”) of the multi-faceted language of the Mishna. The Gemara comments strictly upon the 70 faces of Mishnaic language! The Rambam code totally divorced Gemarah halacha from the intent of the Framers of the Talmud! As do all the post Rambam commentaries other than the Rosh. Attempts to correct the central flaw of the Rambam halachic code, for example, they Universally fail to affix each and every Rambam halachic posok to its home Mishna. The fail to compare the Rambam halachic rulings to the B’HaG, Rif, and Rosh common law halachic rulings affixed to a specific Mishna. A critical error known as ירידות הדורות. Understood as meaning “domino effect”. All later Traditional Judaism scholarship fell into statute law religious codifications rather than employing the Gemara halachot as precedents to make the required re-interpretation of the language of the Home Mishna.

The Rambam relied upon the logic of Aristotle. Both this specific heretic or the later Reform and Conservative Judaism brands prioritize the 3 part syllogism of Greek deductive logic. They know nothing how rabbi Akiva’s kabbalah of פרדס logic methodology defines all Talmudic debates. The four part פרדס logic system in no way, shape, or form compares to the 3 part syllogism of Aristotle’s deductive logic. Impossible to understand and correctly interpret the language of the Talmud, its common law legal format, without a in-depth understanding of how פרדס logic defines the warp/weft legal fabric of all Talmudic instruction.

The Rambam organized both his Sefer Ha’Mitzvot and Yad Chazaka into frozen ice trays, fossilized box thinking, Greek and Roman categories of religious ritual observances. The B’HaG, in stark contrast – both his Miztvot codification of the תרי”ג מצוות, together with all his posok halachic rulings, fundamentally rejects Gemara halachot divorced from their primary Mishnaic source. Judicial common law centers upon the central axis of making a משנה תורה upon the 70 faces of Mishnaic language. The song: Stairway to Heaven declares, “sometimes words have two meanings”. Each and every sugya of the Gemara re-interprets the language of the Home Mishna – as viewed from a different halachic “perspectives”. Something like a Front/Top\Side view which a blue print permits a building contractor to understand a three dimensional understanding of the building the contractor constructs.

The Rambam assimilated religious ritualism of halacha destroyed the most essential warp/weft loom structure of the Talmud. His assimilation to Greek and Roman statute law directly raped the 2nd Sinai commandment, understood as not to copy or embrace the culture and customs of alien Goyim peoples who never accepted the revelation of the Torah at Sinai and Horev. The latter the revelation of the 13 tohor middot spirits which rabbi Akiva’s kabbalah of פרדס interprets and defines. The Spanish rabbis of the so-called ‘Golden Age’ of Spain, totally assimilated to the rediscovered ancient Greek ideas which a thousand years earlier, exploded in the Hanukkah Civil War in Judea. The Rambam, Conservative and Reform heresies, they blow out the miracle of Hanukkah wherein Torah scholars swore a Torah oath not to interpret the Torah except through Oral Torah common law. This siddur in the blessing after meals states that the רשעים sought to cause Israel to forget the Oral Torah.

The statute Greek/Roman legalism organized legislative laws into formal categories. Talmudic common law NEVER does this – ever. The Framers of the Talmud wrote this code of Oral Torah to serve as a model for the restoration of Sanhedrin common law courts. Based upon the Torah definition of faith צדק צדק תידוף. The Talmud serves as the model for the restoration of Sanhedrin common law courts when the Jewish people return and re-conquered Judea.

The Rambam perversion of Talmudic halacha into categorized religious subject matter undermines the original intent of the Framers of the Talmud. It perverted the Talmud into religious ritual laws rather than Sanhedrin judicial common law courtrooms within the borders of the restored Torah Constitutional Jewish Republic. A stark fundamental perversion of the original intent of the Framers of the Talmud.

The Oral Torah mitzva of Moshiach serves as another stark example. The בנין אב precedent for the mitzva of Moshiach learns from Moshe anointing the House of Aaron. Followed up by the dedication of all korbanot with the dedication of a Torah oath. This type of Torah oath dedicates the king – understood as tohor middot from the Torah, to rule Judea with judicial justice. (Hence, all ברכות require שם ומלכות; King understood as the oath dedication of Talmudic defined tohor middot spirits. The one NaCH rebuke made repeatedly against king David as Moshiach, his failure to rule with justice in the matter of the husband of Bat Sheva. King David anointed as Moshiach teaches the eternal mussar that all Jews have the obligation to uphold the mitzva of Moshiach, just as they do with shabbat observance, to pursue judicial justice which strives to make fair compensation of damages inflicted by Party A upon Party B.

Neither the Rambam nor later Reform and Conservative heresies understand the k’vanna of the mitzva of Moshiach. They all embrace the false narrative established by the new testament Av tuma avoda zara which declares the mitzva of Moshiach falls squarely upon the shoulders of some future king of Israel! However the משל “King” require the logical דיוק/inference נמשל which defines “king” as Oral Torah tohor middot spirits. Just as all Jews in every generation obligated to sanctify the mitzva of shabbat, how much more so all generations of Jewry have the equal burden to pursue righteous judicial common law justice which make a fair restoration of damages. Herein defines how the Oral Torah, based upon בניני אבות precedents from the Torah דאורייתא understands the Av tohor time oriented commandment of Moshiach. Together with making Torah blessings as defined through the Shemone Esrei of tefillah דרבנן. According to the Yerushalmi Talmud over 247 prophets “worked” to write the Shemone Esrei, the kabbala upon which the entire Talmud stands upon.

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau, during that life & death crisis of faith; comparable to the time oriented commandment known as the Akadah. What oath did Yitzak swear to HaShem? Removing the sciatic nerve, a key time oriented commandment within the Book of בראשית, which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית, repeated twice in the opening blessing of kre’a shma – tefillah דאורייתא. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna when confronted with some life or death crisis of faith. Herein a completely redefinition of time oriented commandments. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’aam. This term רשות implies k’vanna.

All time oriented mitzvot require prophetic mussar as their k’vanna. The aggada of the Talmud makes a drosh back to T’NaCH prophetic mussar learned by comparing a sugya of the T’NaCH to similar precedent sugyot which teach similar mussar. Herein defines the correct way to study T’NaCH prophetic mussar as common law which stands upon similar precedents of T’NaCH prophetic mussar.

Why does Traditional Judaism utterly reject Conservative and Reform converts as being Gere Tzeddic converts to Judaism?

Conservative and Reform “Judaism”, these “closest thing to Judaism” like the Chabad rebbe as Moshiach, know absolutely nothing of tohor time oriented Av commandments which require prophetic mussar as the most essential k’vanna of all tohor time oriented commandments. The B’HaG ruled in his classification of the 613 Commandments that Chag Purim qualifies as a mitzva from the Torah.

The assimilated to Greek culture and customs, the rabbi known as Rambam, failed to grasp the most essential Av Commandments collectively known as tohor time oriented commandments. Traditional Judaism utterly rejects converts from Conservative and Reform based on the simple fact that these perverted religions know nothing, like the Rambam, of Av time-oriented commandments. The precedent of Chag Purim, a tohor time oriented commandment from the Torah – according to the B’HaG.

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau. Removing the sciatic nerve a time oriented commandment which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית repeated twice in the opening blessing of kre’a shma. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’am.

The מצוה דאורייתא of Chag Purim

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau. Removing the sciatic nerve a time oriented commandment which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית repeated twice in the opening blessing of kre’a shma. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’am.

mosckerr
PURIM: The Miracle You Don’t See

Remember, according to Mehdi Hasan, there is no terrorism, not in Samaria nor in Gaza!

Mehdi Hasan is a British journalist, author, and television host. He is best known for his work as a political commentator and interviewer, particularly for his role as a host on Al Jazeera English. Propaganda, in particular, can be a term used to describe content that feels manipulative or one-sided.

Hasan often criticizes Israeli policies, particularly in Gaza and the West Bank, pointing to what he sees as disproportionate military actions, human rights violations, and the suffering of Palestinian civilians.

In his public commentary, Hasan has often criticized Israeli actions in Gaza and Samaria. His revisionist history and gross oversimplified narrative of the Oct 7th Abomination war, especially for post Shoah Jewry who perceive the South African genocide accusation as the most vile ‘blood libel’ perversion and misapplication, especially when compared to the Dec 7th 1941 surprise attack and the ensuing fire bombing of Japanese cities.

The term genocide carries immense weight due to its association with the Holocaust, and for many, it is seen as an inflammatory and inaccurate characterization of Israel’s actions.

Hasan’s expressed support for such accusations, indeed contentious. Particularly because of the implications for current politics. The painful history it evokes, this blood libel mocks! “Genocide”, in reference to Israel’s War against Gaza, particularly in light of the atrocities committed on October 7th by Hamas (often referred to as an abomination), viewed by many as an utterly gross & vicious lie. Nothing particularly complex concerning Nazi Arab racism which violently rejects the idea that Jews have equal rights to self determination in the Middle East.

Hasan’s commentary on the Oct 7th Abomination War – crossed the line. Particularly when it comes to the language he uses to describe Israel’s military tactics to fight and force a complete total unconditional surrender of the Hamas government of Gaza.

Hasan’s commentary doesn’t adequately acknowledge the violent extremism of groups like Hamas, or the extreme measures they’ve taken to prevent any peace or coexistence with Israel. Framing of these events should take into account the full context of terrorism, the necessity of self-defense, and the reality that Hamas, as a terrorist group, has long refused any path toward peace or compromise. Israel’s military tactics are aimed at ending an existential threat, labeling such actions as “genocide”, not only wrong but deeply harmful to the truth of the situation.

Hamas, as a recognized terrorist group, has explicitly rejected Israel’s right to exist and has perpetuated violence against Israeli civilians for years. Their use of terrorism, including suicide bombings, rocket attacks, and other forms of violence, has made it clear that their goal is not peace or coexistence, but rather the destruction of Israel. This longstanding refusal to engage in any meaningful peace process, combined with their violent tactics, presents an existential threat to Israel.

The framing of Israel’s military actions as “genocide”, not only misleading but grossly distorts the reality of the situation. Israel’s military operations, particularly in Gaza. Aimed at dismantling Hamas’s military infrastructure and protecting its citizens from ongoing terrorism. The goal of this post Oct 7th massacre – self-defence; to neutralize a significant security threat. Not the blood libel slander, targeting of civilians or a group of people based on ethnicity or religion — as slander of “genocide” directly implies. This bald faced revisionist history only proves that Goyim who hate Jews have absolutely no shame.

Framing (sometimes words have two meanings) the Oct 7th Abomination War as an act of “Genocide”, based upon the context of the Hamas charter which enshrines the goals of Nazi Europeans to exterminate the Jews; that conducts mass international protests which condemn Israel for responding to the Oct 7th surprise attack; which likewise employs the UN-nations to denounce the IDF war effort to dismantle the Hamas terrorist infrastructure and ensuring the security of its people – an abomination that actually rivals the surprise attack of Oct 7th – day of infamy.

Framing the Oct 7th Abomination War, as “genocide” – not only misrepresents the nature of this war, indeed UN and ICC distorted perversion exceeds simply a “harmful distortion of history”. It wrongly suggests that Israel primarily targets civilian populations, based on ethnicity or religion, this gross fabricated lie, far from the truth. This type of narrative, especially when used to further delegitimize Israel’s right to defend itself, fuels harmful anti-Semitic sentiment and perpetuates falsehoods that distort the reality of the conflict. It’s important to call out such revisionist history, which seeks to undermine the truth of Israel’s situation and the very real existential threat posed by groups like Hamas. Those who seek to spread such slander must be held accountable, particularly when their words perpetuate dangerous and false narratives.

To label Israel’s defensive actions in Gaza as genocide is not only factually incorrect, but it also ignores the overwhelming reality of what Israel is facing: a terrorist organization committed to mass murder and the destruction of Israel, with no willingness to seek peace or coexistence. The use of such language, particularly when leveraged by international institutions or protest movements, distorts the nature of the conflict and serves to delegitimize Israel’s right to defend itself. It frames Israel’s self-defense against an existential threat as an act of aggression, which directly contradicts the truth on the ground. This kind of rhetoric fuels anti-Semitism and perpetuates harmful false narratives about Israel’s intentions, turning the victims of terrorism into perpetrators of violence.

The efforts to falsely label Israel’s military operations as genocide play into a revisionist history that actively undermines the understanding of this conflict, obscuring the clear reality of Israel’s need to defend itself against an extremist group that has made its genocidal intentions known. Holding those who spread these dangerous falsehoods accountable is vital in ensuring the truth is not lost in the fog of political manipulation.

Subtle differences in Japanese and Chinese healing wisdom. Specifically how to treat Hay Fever.

In Japanese medicine, Seiki (正気) refers to the concept of vital energy or life force, closely related to the broader idea of Chi(氣) in Chinese medicine. In the context of Japanese healing practices, Seiki function refers to a natural balanced harmonious energy – that flows through the body, mind, and environment, contributing to overall health and well-being.

Seiki associated with traditional East Asian medical systems, such as acupuncture, moxibustion, and herbal medicine, all aim to harmonize the flow of vital energy. A disruption or imbalance in Seiki – thought to lead to illness. Asian healing practices consequently seek to restore its proper flow to maintain health.

Seiki shares a connection with Zen Buddhism, particularly in the way it relates to balance, harmony, and the mind-body relationship. Zen emphasizes the importance of living in the present moment, cultivating mindfulness, and achieving a state of mental and physical balance. This philosophy resonates with the idea of Seiki, as both wisdoms seek to align the individual’s internal energy with the natural world around them.

Zen’s practices of meditation, mindfulness, and stillness can help cultivate and preserve Seiki by promoting a calm, centered state of mind, which, in turn, contributes to the proper flow of vital energy within the body. In some Zen practices, zazen meditation\breathing exercises help harmonize the body and mind, facilitating the smooth flow of Seiki and preventing disharmony.

The idea of nurturing and balancing vital energy overlaps with the Zen approach to health, which seeks to integrate the physical, mental, and spiritual aspects of life into a harmonious whole.

In summary, Seiki in Japanese medicine refers to the vital energy that sustains life and health, and it shares a conceptual alignment with Zen Buddhism’s emphasis on balance, mindfulness, and holistic well-being between body, mind, and spirit, with Seiki being a central concept in maintaining this balance.

In the context of Asian martial arts, the concept of Chi (氣), often understood as a form of vital energy cultivated, controlled, and directed to enhance physical performance, attack power, and even healing. Martial arts practices such as Tai Chi, Kung Fu, Aikido, and Karate emphasize using Chi to control the body’s movements, deliver powerful strikes, and maintain balance and focus. In these martial arts, Chi thought often channeled or expressed through zazen meditation\breahing techniques, posture, movement, and mental focus to generate internal power and project energy externally.

However, Seiki (正気), compares to Domestic policies of a Government, while sharing some similarities with Chi, which compares to the Secretary of State or Foreign Minister, has a different connotations or applications, especially within the context of traditional Japanese medicine and holistic health practices. Seiki refers more specifically to the balanced and harmonious vital energy that sustains health and vitality. It has no association with external power or force, used to attack or disable an enemy, as Chi in applied martial arts.


Chi (氣) in martial arts: Has the focus to cultivate, direct, and amplify energy to gain strength, power, and effective action against an opponent. As a tool for both offensive and defensive moves, with practitioners aiming to enhance their physical and mental state to defeat an adversary.


Seiki (正気): focuses simply upon balance, harmony, and the overall health of the individual. Seiki represents a natural flow of energy in the body, and disruptions in this flow can lead to illness or imbalance. As such, seiki not typically formulated to carry out offensive attacks, but rather to maintain defensive internal equilibrium.


Martial arts Chi used to project energy outwardly, contributing to the power and effectiveness of attacks. The practitioner can direct this energy to enhance force, control the opponent, or even incapacitate them through focused strikes or joint locks.  Joint lock techniques used in various martial arts to control or immobilize an opponent by applying pressure to a joint, typically the wrist, elbow, shoulder, knee, or ankle, such an attack restricts movement of the joint and causes pain or injury if not released.
 

The primary goal of applied joint locks, to control the opponent or incapacitate them. In many martial arts, joint locks, employed to force an opponent into submission, making them tap out, due to the pain or threat of injury.


A joint lock works by leveraging the natural structure and mechanics of the joint, applying pressure to create a force that the joint, simply not designed to withstand. Brazilian Jiu-Jitsu(BJJ), well-known for its emphasis on joint locks, especially in ground fighting and grappling. Common locks include the elbow lock, shoulder lock, and knee lock.


Judo also features joint locks, with arm lock and joint locking techniques techniques.  Aikido emphasizes joint locks for controlling and neutralizing an opponent with minimal effort. Techniques like wrist lock and wrist twist lock, popular & frequently used.  In Krav Maga, joint locks likewise employed to disable or neutralize threats quickly, with emphasis on real-world self-defense scenarios.


Seiki in a martial arts context would more likely refer to the internal balance and flow of the practitioner’s energy, ensuring that the body remains in harmony and does not suffer from physical or mental stress. Seiki serves as the יסוד\foundation of good health and optimal performance in Healing, rather than the forceful or offensive use of energy through Chi.  Chi often focused on external threats, it harnesses energy for combat.  Seiki, concerned with the internal state of the body and mind, promoting health, recovery, and overall balance, as such it does not serve as a combat tool, as does Chi.

While both Seiki and Chi deal with the flow of vital energy, Chi in martial arts directly focuses on physical power, offense, and combat effectiveness. Seiki, a concept grounded more in health and balance, not used as a tool for attacking an enemy.

A point of overlap in internal martial arts like Aikido or Katori Shinto Ryu, practitioners focus on harmonizing their own internal energy (similar to Seiki) with the energy of their opponent to achieve control without forceful attack.  This involves a deeply philosophical and practical approach to martial combat. The primary concept, the practitioner relies solely to blend\harmonize with the opponent’s energy to control the threat both effectively and efficiently. This approach grounded in a deep understanding of energy flow, balance, and mind-body integration.

Asian healing wisdom, the concept of balance, internal harmony, and controlled flow of energy essential.  Seiki does not directly equate to the Chi used in martial arts for offensive purposes, the principles of internal balance and harmony that Seiki represents best represent the art of healing, creating a foundation of health, focus, and energy control required in order to heal oneself and others.

Chi (気): This term, commonly translated as “spirit” or “energy”, it refers to the life force or energy that flows through all things in the universe. Chi represents a broader, more generalized concept, similar to the ideas of Chi in Chinese philosophy or prana in Indian thought. Chi thought of as the fundamental energy that exists in everything—plants, animals, humans, and even inanimate objects. In Shinto, Chi is associated with the spiritual essence that permeates all things.

While Chi shares some thematic elements with pantheism, the two, not exactly the same.  Despite their obvious similarities. Pantheism holds that the Gods: synonymous with the universe and all its elements, implying that everything shares a connection within the divine unity Big Picture. Herein, so it seems to me, defines the Nicene Creed of the Xtian Trinity dogma. Similarly, the concept of Chi suggests that all things in the universe share a common central connection through the vital energy of Chi. Which flows through nature, the human body, and even the cosmos.

In pantheism, divinity, not separate from the world but present in every part of it. Chi, likewise understood as pervading every living being and element in the universe. And believed present in all things, animate and inanimate, though its presence and flow, far more evident in living beings. Both pantheism and the concept of Chi promote a holistic understanding of the universe. In pantheism, everything qualifies as being divine. Chi in Chinese and Japanese philosophy, everything lives through the energy of Chi. A radically different idea than affixing Pantheism suggests: that the universe or nature itself – a revelation of the divine. With God identical to the universe. It tends to imply a sort of theological stance about this physical/historic nature of divinity.  Pantheism violates the Torah which teaches that nothing in the earth, seas, or heavens resembles HaShem.  In contrast, Chi inherently does not count as a religious concept, but more of a philosophical or medical principle related to the flow of energy in all things. Hence the idea of Chi does not compare to pantheist avoda zarah. While Chi central to Chinese medicine and Taoist philosophy, Chi does not require a belief in a god – the way pantheism fundamentally requires. An essential distinction which makes Asian healing wisdom, at least in my opinion – kosher.

While pantheism speaks to the divinity of the universe, Chi specifically and explicit, only about life energy. This philosophical force can undergo balance or imbalance within a body, or the environment, which impacts physical and spiritual health. Pantheism, on the other hand, typically focuses on the spiritual unity of existence. Hence the philosophy of Spinoza traditional Judaism rabbis declared utterly treif.

Daoism, Chi – the vital life force that flows through all living things. While seiki exemplifies the refined, purified aspect of this energy. It’s often associated with health, balance, and spiritual clarity. Pantheism, on the other hand, this belief that God – identical to the universe and all of existence—and that everything shares an interconnected and sacred nature. It sees the cosmos itself defines the divine, rather than positing as a separate, personal god – as does Xtian and Muslim avoda zara.

Seiki as a cosmic, purifying force aligns with the pantheistic view: the divine as lives in everything. If nature and the universe – divine (in accordance with pantheism), then cultivating pure energy (seiki) could have the interpretation of aligning oneself more closely with the sacred flow of existence. The Dao (the natural, spontaneous way of the universe), sometimes described as a proto-pantheistic tradition.

Seiki (清気) and pantheism persons have connected through their shared themes of an all-encompassing life force and the divine presence in nature. Seiki (清気), a concept in traditional East Asian thought, particularly in Chinese and Japanese philosophy and medicine. Translated as “pure energy” or “clear Chi (気).” Often associated with the refinement of vital energy, the natural force that sustains life and health, and an elevated state of being. In Daoist and traditional Chinese medical contexts, seiki represents the purified form of Chi that circulates in a healthy body and aligns with the harmonious flow of nature.

Pantheism as a formal belief system declares that God, identical with the universe and nature. It sees everything under this belief system, both interconnected and sacred.  Pantheism rejects the idea of a personal, separate deity. Instead, the divine lives immanent in all things, from the smallest particle to the vast cosmos. Seiki, as a refined and natural force, resonates with pantheistic ideas of the divine permeating everything. If one sees Chi as the fundamental essence of existence, then the universe itself becomes an expression of the sacred.  Naturally such an opinion lies outside Torah commandments and Talmudic halacha.

In Daoist and Zen-influenced thought, nature worshipped & revered as the source of wisdom and balance. Pantheism similarly embraces nature as divine, making seiki a concept that aligns well with a pantheistic worldview. Hence Judaism rejects the Shinto religion which equates both Chi and its refined seiki into a pantheistic sense, but rather limits both Chi and seiki cultivation of Chi roots unto increased mitochondria ATP production and through the combination of the ATP produced by one organ with another, something like a lemon, lime, orange, grapefruit drink, this refined Chi qualifies as seiki ATP.


The art of healing through joint manipulation, Shiatsu massage strives to restore the flexibility of one’s’ youth. A young child exceptionally pliable. Shiatsu strives to refine Chi unto increased joint flexibility. Herein defines how shiatsu works to purify and elevate Chi, and transform it unto purified – seiki – the flexibility of youth. Before an athlete begins a training routine he always first stretches the muscles of his body.

Shiatsu works by applying rhythmic pressure to specific points along the body’s meridians (energy channels). These meridians correspond to different organs and bodily systems, similar to acupuncture. The goal, to unblock stagnation, release excess energy, and nourish deficiencies, promoting the smooth flow of Chi refined into seiki.

Zong Chi (Gathering Chi): Energy from food and air. Ying Chi (Nutritive Chi): Circulates in the meridians, nourishing the body. Wei Chi (Defensive Chi): Protects the body’s surface, like an immune shield. Seiki (Pure Chi): The most refined form of energy — linked to spiritual clarity, vitality, and higher consciousness.

Stagnant or blocked Chi can become heavy or impure. By releasing this stagnation, shiatsu filters out “turbid” energy, allowing the body to produce more refined Chi. When organs thrive, they enjoy balanced and vital inter-organ relationships. They transform food, air, and life experiences into higher-quality energy. For example, a healthy lung system gathers and refines air energies, by efficiently separating oxygen from carbon dioxide, which contributes directly to refined seiki Chi.

Activating the Hara (丹田, Dantian): Shiatsu often focuses on the hara, the body’s energy center (below the navel). Cultivating energy in this area distills Chi, much like an alchemical process, generating a reservoir of pure energy. A skilled shiatsu practitioner doesn’t just work physically — they primarily direct their Chi intention and intentionally direct this energy like a karate chop smashes bricks. They guide their Chi and strive to harmonize it with their client/patient’s Chi energy toward balance and purification. This compares to Chi Gong, where mental focus helps shape Chi into higher states.

The term Chi Gong, derived from two Chinese words: Chi (氣), and Gong (功). The latter refers to “skill,” “work,” or “practice,” implying the development or cultivation of something through effort and training. Chi Gong literally means the “practice” or “work” of cultivating Chi. It combines movement, breath control, meditation, and visualization techniques to promote the smooth flow of Chi in the body, enhance health, increase vitality, and strengthen the mind-body connection.

Chi Gong exercises often involve gentle, flowing movements designed to open up the body’s energy channels (meridians) and allow Chi to flow freely. Controlled, deep breathing techniques used to facilitate the circulation of Chi, and to calm the mind. Breath control plays a critical role in enhancing the effectiveness of the practice. Chi Gong frequently incorporates meditation to focus the mind, increase awareness of energy, and promote mental clarity and calmness. Healers may use mental imagery to direct the flow of Chi through different parts of the body, clearing blockages and promoting healing.

Chi Gong can improve circulation, increase flexibility, strengthen the immune system, and promote overall physical well-being. The meditative aspects of Chi Gong help with stress reduction, focus, and mental relaxation. By harmonizing Chi, Chi Gong helps to balance the body’s energy, leading to greater vitality and reduced fatigue. Chi Gong, practiced by people of all ages. Often seen as both a form of exercise and a spiritual practice. 

Done as a solo activity or in groups; commonly used in Chinese medicine for health maintenance and healing. Also closely related to practices like Tai Chi and Traditional Chinese Medicine (TCM).  Emotional maturity and stability Asian healing wisdoms which strive to develop the ability to balance and harmonize the flow of these powerful emotional energies.

Emotional maturity in the context of Seiki involves balancing this flow of Seiki throughout the body. Emotions, believed to have a direct impact on Seiki, either strengthening or blocking its flow. For example, anger can cause an excess of Seiki in the liver, while fear can cause a deficiency of Seiki in the kidneys. Self-regulation of emotional states through mindfulness and practices like meditation or breathing exercises, vital in maintaining the proper flow of Seiki. Emotional stability helps keep Seiki flowing smoothly, leading to health and balanced living.
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The 3 Hara Diagnosis and the 3 Burner Meridian – concepts from traditional Eastern medicine that relate to the body’s energy flow and overall health. They stem from different systems and frameworks. The Hara refers to the area located just below the navel, considered a vital energy center in traditional Japanese and Chinese medicine. Often described as the “dantian” in Chinese medicine. In the context of Hara diagnosis, practitioners assess the body’s health by feeling and interpreting the state of the Hara.

Upper Hara (Heart area): Associated with the mind, emotions, and the overall vitality of the body. Middle Hara (Solar Plexus): Corresponds to the digestive organs and the energy center for assimilation and metabolism. Lower Hara (Pelvic area): Linked to the reproductive organs, grounding, and stability. The 3 Hara Diagnosis system focuses on diagnosing the condition of these areas, often by palpating the abdomen to feel for imbalances, tightness, or areas of stagnation. Imbalances in the Hara can indicate blockages or disturbances in energy that may affect physical and emotional health.

The 3 Burner Meridian (also known as the San Jiao in TCM), one of the twelve main meridians of Chinese medicine. The concept of the Triple Burner refers to the three functional areas of the body that govern water metabolism, energy distribution, and overall body function: Upper Burner: Corresponds to the chest area, including the heart and lungs. It governs the body’s ability to distribute Chi and fluids. Middle Burner: Relates to the stomach, spleen, and digestive functions. Responsible for the transformation of food and the production of Chi from nourishment. Lower Burner: Includes the kidneys, bladder, and reproductive organs, responsible for the elimination of waste and regulating water metabolism.

The Triple Burner, not a physical organ but rather a functional system that helps coordinate the body’s internal processes. TCM recognizes TB importance for maintaining balance in the flow of Chi and fluids, ensuring that the body’s internal environment remains stable.

The Hara Diagnosis focuses more on assessing physical and emotional imbalances through palpation of the abdominal area, considering the body’s energy flow. The 3 Burner Meridian has as its focus – the functional division of the body’s energetic and physiological systems into three regions (upper, middle, lower). The Hara Diagnosis, concentrated on the abdomen, while the 3 Burner spans a more systemic view of the entire body—upper, middle, and lower body functions.

The Hara Diagnosis, used for diagnostic purposes, particularly in Japanese practices like Shiatsu and Seiki, to understand a person’s physical and emotional state. The 3 Burner Meridian, used in TCM strives to understand how different parts of the body function together to maintain balance and health. While both concepts refer to different systems, they share a common goal: balancing the body’s internal energy. However, the Hara Diagnosis tends to focus on physical palpation for imbalances, while the Triple Burner Meridian in TCM focuses on understanding the functions and relationships between organs and systems.
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Allergiic Rhinitis/hay fever affects the nasal passages. Often caused by pollen and other airborne allergens. Symptoms often expressed: sneezing, runny or stuffy nose, itchy eyes, and a scratchy throat.


TCM and other holistic health systems, emotions like worry, thought to have a direct impact on specific internal organs and their corresponding physical areas. Worry, often associated with spleen and stomach health, as these organs share a linkage to the body’s ability to process and transform nutrients, and to the mental-emotional state of overthinking, anxiety, or excessive rumination.

TCM, the spleen, associated with thoughts, overthinking, and worry. When the spleen, weak or imbalanced due to excessive mental strain or worry, this can cause digestive issues like bloating, gas, and fatigue. The spleen also plays a role in the production of Chi and blood, so an imbalance can lead to overall weakness in the body.

Worry can also affect the stomach, leading to digestive stagnation or acid reflux. The stomach, responsible for the initial breakdown of food, and emotional stress can interfere with its function. People who worry a lot, may experience poor digestion, nausea, or discomfort after eating.

The lungs, associated with the emotion of grief, but emotional of stress or worry can also manifest as shortness of breath or a sense of tightness in the chest. Chronic worry can suppress the body’s ability to breathe deeply and fully, which may impact the lymphatic system’s ability to detoxify and circulate fluids properly.

Worry and stress may reduce circulation and the efficiency of the lymphatic system, especially in the upper body. The upper lymph nodes (around the neck, shoulders, and chest) may become swollen or congested due to stagnation or poor fluid movement. This can contribute to feelings of stiffness or tightness in the shoulders and neck area.

Worry and anxiety tend to manifest physically in areas of tightness and tension, particularly in the shoulders and upper back. These areas often hold physical manifestations of mental and emotional stress. TCM teaches that the Liver Chi stagnation caused by emotional stress (like worry) can contribute to stiffness, pain, and discomfort in these areas, making the muscles and joints feel tense and restricted.

Liver Chi stagnation, commonly linked to stress and worry, especially when the emotions become blocked or repressed. This stagnation can lead to a buildup of tension and discomfort, affecting the musculoskeletal system, particularly around the hips, knees, and lower back. The liver, responsible for the smooth flow of Chi throughout the body, and when this flow gets damned up, it can lead to pain and stiffness in the joints.

The descending colon, responsible for the final stages of digestion and elimination. When someone becomes emotionally blocked or experiencing prolonged stress and worry, it can result in digestive disturbances, including constipation or irregular bowel movements. Stagnation in the colon can also affect the overall sense of grounding, leading to feelings of heaviness or discomfort in the pelvic region and lower abdomen.

Chronic worry and tension in the body can tighten the hip flexors and the muscles around the pelvis, leading to pain or discomfort that radiates down the sciatic nerve. This can manifest as a sciatica-like pain, where the Chi flow becomes imbalanced. The pelvis and lower back, often affected by emotional stagnation, as the body holds stress in the lower region.

Knee and Hip areas, often associated with movement, flexibility, and support in TCM. Worry can lead to a sense of feeling “stuck” or rigid in life, manifesting physically in the knees (which represent support and stability). Hip stiffness can occur due to emotional repression, fear of moving forward, or lack of flexibility in both body and mind. The elbow, associated with the ability to bend and flex, making it a joint that represents adaptability. Emotional stress or worry that causes tension in the body can lead to stiffness or pain in the elbows, indicating difficulty in adapting or being flexible in one’s approach to life.

Emotional stress (worry) tends to create Chi stagnation and blood stasis, particularly in the spleen, stomach, liver, and lungs. This stagnation can manifest in physical symptoms such as muscle tension, joint pain, digestive issues, and respiratory difficulties. Mental and emotional states influence the energetic pathways in the body, often creating blockages in the meridian system, which can then manifest as pain, stiffness, or dysfunction in physical areas like the shoulders, pelvis, hips, knee, elbow, and more.

To address these imbalances, holistic approaches like acupuncture, massage therapy, Shiatsu massage therapy, Chi Gong, yoga, and mindfulness practices can help release emotional blockages and restore the flow of Chi throughout the body. Herbal remedies might also be used to strengthen the spleen, liver, and stomach, helping to clear emotional stagnation and restore physical balance. By addressing both the emotional root cause (worry) and the physical symptoms, holistic healing systems aim to help individuals achieve greater balance, flexibility, and well-being.

Allergic Rhinitis (hay fever), often treated by balancing the body’s Chi, and addressing imbalances in specific meridians and organs. The lungs, spleen, liver, and stomach—all involved in the body’s immune system and allergic responses, and acupuncture points along these meridians: Spleen, lungs, liver and stomach—commonly used to treat allergic rhinitis.

The key meridian points for allergic rhinitis: The Lung Meridian, often targeted for allergic rhinitis because the lungs, directly involved in the body’s immune responses and respiratory function. Key points on the Lung meridian include: LU7 (Lieque): This point, used to treat nasal congestion, clear heat from the lungs, and regulate the respiratory system. Often used for symptoms like sneezing and runny nose.

LU7, one of the key points for treating conditions related to the lungs, such as: Cough, Asthma, Shortness of breath, Bronchitis, Phlegm accumulation, Sore throat, Difficulty breathing (especially in conditions like Wind-Cold or Wind-Heat invasions).

It helps to promote the circulation of Lung Chi and supports the respiratory system. This is particularly useful for conditions where the Lung Chi – weak or obstructed, leading to breathing difficulties. LU7, highly effective in expelling external pathogenic factors, particularly Wind (which causes colds, flu, and other upper respiratory infections). It’s often used in cases where a pathogen like Wind causes symptoms like coughing or sneezing.

LU7 has a special relationship with the Ren Mai (Conception Vessel), one of the Eight Extraordinary Meridians. Considered a point that can help regulate the flow of energy along the Ren Mai, particularly benefiting the body’s Yin energy and its connection to the reproductive system and internal organs. Used to help the body expel external pathogens that have entered the body, making it a go-to point for colds, flu, or other viral infections where there a need exists to “release the exterior.” Also used to treat issues in the head and neck region, such as headaches, migraines, neck stiffness, and sinus problems. LU7, said to assist with the movement of fluids in the body, including the promotion of Chi to help expel excess fluids or phlegm in the lungs. It has a calming effect, especially when there’s a connection between the lungs and anxiety or emotional distress. It’s helpful when the client/patient feels restlessness, irritability, or difficulty with mental clarity caused by unbalanced Lung energy.

LU7, commonly used for cough and asthma, particularly those with external wind or phlegm conditions. It’s effective when used for sore throat caused by respiratory infections. Works well for headaches, migraines, or neck stiffness often related to external wind or tension. LU7 used to address both Wind-Cold and Wind-Heat conditions, depending on the pattern of the illness. It’s used to boost Chi when there’s a deficiency in the lungs, leading to a weak or shallow breath, and often paired with other points to strengthen Lung Chi. LU7, contraindicated (LU7 (Lieque) and DU16 (Fengfu) — knowing when not to stimulate these points, just as important as understanding their benefits), during pregnancy, especially in the early stages, has a reputation that it stimulates uterine contractions and potentially induces labor. Hence avoided during pregnancy.

LU7, often needled when treating conditions related to the respiratory system or when there a need to expel pathogenic factors. The acupuncture needle inserted at the specified point and possibly manipulated to achieve therapeutic effects. Gentle pressure on LU7, especially in cases of mild respiratory discomfort or tension, can also help to relieve symptoms.

The Ren Mai (任脉), also known as the Conception Vessel, one of the Eight Extraordinary Meridians in the body. These meridians considered a special network that helps regulate the flow of Chi and maintain balance throughout the body. The Ren Mai, often associated with the Yin energy and considered a central channel of energy that runs along the front of the body. This meridian closely connected to the physical, emotional, and spiritual aspects of life, and it plays a crucial role in health and well-being.

Since the Ren Mai runs along the front of the body, often targeted in practices that involve breathwork, visualization, and movement to open and activate this energy channel. Ren Mai, understood as a vessel that nurtures and nourishes the body’s Yin energy, bringing harmony to the body’s energy system. The Ren Mai, intimately connected with breathing. In Chi Gong, deep and controlled abdominal breathing used to activate the energy along the Ren Mai and to facilitate the downward flow of Chi to the lower abdomen (called the Dan Tian, the energy center).

Breathing exercises can help to guide Chi up and down along the Ren Mai, thought to promote physical healing & emotional stability. The Ren Mai, linked to emotional and spiritual aspects of health. In Chi Gong, working with this meridian may help practitioners release emotional blockages, heal trauma, and promote a sense of inner calm and balance. The energy of the Ren Mai, thought to play a role in restoring Yin and Yang balance in the body. By cultivating the flow of Chi through this meridian, Chi Gong practitioners aim to harmonize the body and mind, leading to emotional and spiritual well-being.

Ren Mai frequently worked with Chi Gong for healing purposes. Many Chi Gong techniques, designed to move Chi through the Ren Mai to clear blockages, release stagnant energy, and restore balance. Chi, often visualized as flowing smoothly through the Ren Mai, which can support the body’s innate ability to heal itself and maintain optimal health. Some Chi Gong techniques focus specifically on opening or clearing the Ren Mai, allowing energy to flow more freely throughout the body.

Since the Ren Mai, a Yin channel, its cultivation in Chi Gong can help nourish the body’s Yin energy, associated with rest, recuperation, and nourishment. Focusing on abdominal breathing helps to direct Chi into the Ren Mai, especially toward the lower abdomen (the Dan Tian), considered a key energy center in Chi Gong. Some Chi Gong practices involve visualizing the flow of energy along the Ren Mai, imagining it as a bright light or as a river of energy circulating through the body. Certain Chi Gong postures and movements specifically target the front of the body to enhance the flow of Chi along the Ren Mai, often incorporating gentle bending or stretching of the torso.

LU9 (Taiyuan): Another important point on the Lung meridian, particularly for treating respiratory issues, nourishing Lung Chi, and improving overall vitality. LU9, often considered the “source point” for the Lung meridian, and source points in TCM, regarded as particularly effective for tonifying the Chi and energy of the organ.

LU9, one of the most important points for tonifying and strengthening the Lung Chi. Used in cases of Chi deficiency in the lungs, such as in chronic respiratory conditions, fatigue, or shallow breathing. It helps to strengthen the body’s overall energy by promoting the flow of Chi throughout the body. Often used to treat conditions related to weakness, chronic illness, or exhaustion due to poor energy circulation.

This point helps to regulate the flow of Chi and encourages the proper downward movement of Lung Chi. Used to treat conditions involving rebellious Lung Chi, such as coughing, wheezing, or asthma, where the Chi becomes stuck and not flowing smoothly. LU9 used to clear Heat and expel Phlegm from the lungs. It helps to clear heat conditions that may lead to symptoms like coughing with yellow or thick sputum, chest congestion, or shortness of breath. LU9, a powerful point for treating long-standing respiratory conditions, such as chronic bronchitis, emphysema, asthma, or persistent coughs. It helps to strengthen the lungs and enhance their ability to function.


LU9 used to treat various skin issues, particularly those associated with dryness or poor circulation of Chi, such as eczema, psoriasis, or dry skin. Considered useful for strengthening the body’s protective Chi, known as the Wei Chi, which helps prevent invasions from external pathogens (like Wind, Cold, or Heat) and supports overall immunity. Conditions like chronic cough, shortness of breath, asthma, or weak voice due to Lung Chi deficiency.


LU9, commonly used for persistent cough, chronic bronchitis, or asthma, especially when there’s difficulty in expelling phlegm. Dry cough, dry skin, or dryness of the mouth and throat due to Lung dryness. Conditions involving the improper metabolism of body fluids, like edema or fluid accumulation. Helping to improve the body’s overall defenses against illness or external pathogens.

LU9 (Taiyuan), a key acupuncture point for tonifying the Lung Chi, clearing Heat, promoting the downward flow of Chi, and nourishing the body’s fluids. Used for chronic respiratory issues, lung deficiencies, coughs, and conditions involving dryness or poor circulation of Chi. As a source point for the Lung meridian, it plays a fundamental role in restoring balance and vitality to the lungs and enhancing overall health.

This point tonifies lung Chi, used to treat respiratory issues, helping to strengthen the lungs and improve immune function. LI4 (Hegu): A key point for treating allergies, including nasal issues, by clearing wind and heat from the body, reducing inflammation, and supporting immune function.

Located on the Large Intestine meridian and considered a “source point” for this meridian, meaning it has a strong influence on the energy and function of the Large Intestine. Widely used in acupuncture and acupressure for a variety of conditions, ranging from pain relief to boosting immunity. LI4, a highly versatile point, widely regarded for its ability to move and regulate Chi, relieve pain, and treat a variety of health conditions.

LI4, powerful in regulating the flow of Chi throughout the body. Used to move stagnant Chi and promote the smooth flow of energy, which can relieve pain and discomfort. LI4, one of the most commonly used points for pain management. Particularly effective for headaches, migraines, toothaches, facial pain, and pain in the upper body, including the neck and shoulders. LI4 a go-to point for treating various types of headaches, including tension headaches, migraines, and sinus headaches. It helps relieve pain and promotes circulation, reducing the intensity and frequency of headaches.

The LI4 point frequently used to address conditions affecting the face, such as jaw pain, toothache, temporomandibular joint (TMJ) disorders, and even conditions like bell’s palsy or facial paralysis. Often used to boost the body’s defenses against colds, flu, and other infections by promoting the flow of Wei Qi (defensive Qi), which protects the body from external pathogens.

Because of its ability to regulate the flow of Chi and alleviate pain, LI4, also beneficial in reducing emotional stress and physical tension. It helps to calm the mind and body, providing a sense of relaxation and relief.

The Spleen and Stomach, linked to digestion and the production of Chi and blood in TCM, and they play an important role in controlling the body’s immune response. Spleen Chi deficiency can contribute to allergic reactions, and stimulating these points can help to boost the body’s overall energy and support the immune system. SP6 (Sanyinjiao): This point tonifies the Spleen and Kidney Chi, used for various conditions, including allergies. It helps strengthen the body’s ability to fight off infections and regulate the immune response.

Known for its ability to harmonize and tonify the Spleen, Stomach, and Kidney systems. This point, often referred to as the “three yin intersection” because its the point where the Spleen, Liver, and Kidney meridians meet. The name Sanyinjiao (三陰交) translates to “Three Yin Intersection,” which reflects its ability to influence and harmonize the three major Yin meridians: the Spleen, Liver, and Kidney. SP6, considered one of the most powerful points for tonifying Yin, harmonizing the body’s internal systems, and promoting overall health and vitality.

ST36 (Zusanli): Located on the Stomach Meridian, this point tonifies Chi and blood, strengthens digestion, and improves overall immune function, which can help reduce allergic symptoms. SP3 (Taibai): This point strengthens the Spleen, aiding digestion and Chi production, important in treating allergies related to the body’s immune system. Widely regarded as one of the best points for tonifying Chi, improving digestion, boosting energy, and promoting overall vitality. ST36, considered a “command point” for the abdomen and often used to treat a variety of gastrointestinal, energy, and immune-related conditions.

The name Zusanli (足三里) translates to “Three Miles on the Foot,” which suggests the point’s ability to boost energy and endurance, like being able to walk three extra miles. A cornerstone acupuncture point for tonifying Chi, improving digestion, enhancing immunity, and boosting overall vitality. Used to treat a variety of conditions, such as digestive issues, fatigue, immune deficiencies, and pain, particularly in the abdominal and lower limb regions. By strengthening the Spleen, Stomach, and general energy systems of the body, ST36 can support recovery from illness, reduce fatigue, and improve general health. One of the most powerful and versatile points in acupuncture and acupressure, making it a foundational point in Traditional Chinese Medicine.

Liver Chi stagnation contributes to conditions like allergies by affecting the flow of Chi throughout the body, especially when emotional stress (such as worry) – involved. Addressing liver function helps to regulate the body’s immune system and reduce inflammation. LV3 (Taichong): This point, commonly used to relieve Liver Chi stagnation, calm the mind, and reduce inflammation, helpful in treating allergic rhinitis.

GB20 (Fengchi): Located at the base of the skull, this point clears heat and wind from the Liver. Effective for treating allergic rhinitis, especially when symptoms include a runny nose, itchy eyes, and sinus congestion.

The Bladder Meridian, also important in treating allergic rhinitis, especially in addressing the descending colon and promoting detoxification. Heat and toxins can accumulate in the body during an allergic reaction, and clearing these can help relieve symptoms. BL13 (Feishu): This point, located on the Bladder Meridian, associated with the Lungs. Used to clear heat from the lungs and improve respiratory function, which can alleviate nasal congestion and other symptoms of allergic rhinitis. BL23 (Shenshu): While this point, used to tonify the Kidneys, it is also useful in balancing the body’s overall energy, helping to regulate the immune system and reduce inflammation.

DU16 (Fēngfǔ, 風府), meaning “Palace of Wind”, a powerful acupoint in TCM and Daoist energy practices. A gateway to both physical healing and spiritual awakening — often associated with refining Chi into seiki. At the base of the skull, in the hollow just below the occipital bone, directly above the hairline, where the neck meets the head. Du Mai (Governing Vessel) — the primary channel that ascends the spine, governing yang energy and connecting deeply with the brain, spinal cord, and Shen (spirit/mind). By harmonizing the Governing Vessel, it smooths the flow of energy up the spine, activating the microcosmic orbit, an essential practice for cultivating refined life force. Shiatsu or Acupressure: Gently press and massage DU16 for 1-2 minutes with your thumb or index finger, breathing deeply.

Ren22 (Tiantu): Located at the top of the chest, this point clears the airway and helps regulate the lungs, useful for treating nasal congestion and other respiratory issues related to allergies. An important acupuncture point located on the Ren (Conception) meridian. Especially notable for its role in regulating the energy of the Throat and Chest, making it useful in treating various respiratory, throat, and emotional conditions. The name Tiantu (天突) translates to “Heavenly Prominence” or “Heavenly Tripod,” symbolizing the importance of this point in opening the chest and regulating the flow of Chi in the upper body. Ren22, particularly important for addressing issues in the chest, throat, and lungs, as it directly influences the flow of energy through these areas.

Ren22, often used to treat respiratory conditions such as cough, asthma, or difficulty breathing. It helps to clear Lung Chi and ease chest congestion, making it beneficial for people with chronic coughs, wheezing, or shortness of breath.

Ren22 (Tiantu), an important acupuncture point located on the Ren (Conception) meridian. Especially notable for its role in regulating the energy of the Throat and Chest, making it useful in treating various respiratory, throat, and emotional conditions. The name Tiantu (天突) translates to “Heavenly Prominence” or “Heavenly Tripod,” symbolizing the importance of this point in opening the chest and regulating the flow of Chi in the upper body. Ren22, particularly important for addressing issues in the chest, throat, and lungs, as it directly influences the flow of energy through these areas.  Ren22, often used to treat respiratory conditions such as cough, asthma, or difficulty breathing. It helps to clear Lung Chi and ease chest congestion, making it beneficial for people with chronic coughs, wheezing, or shortness of breath.