How do you judge and weigh post sealing of the Talmud secondary commentators like Saadia Gaon, Ibn Ezra, and the Rambam as famous luminaries among Geonim and Reshonim Talmudic scholarship?
The lights of Hanukkah, as a mitzva דאורייתא, separates substance from shadows. Gaonim and Reshonim scholarship which embraces Greek and Roman statute law and ancient Greek philosophies of logic, best represents the perverted tuma middot interests of the resurrected from the dead – Tzeddukim.
Before their defeat during the Hanukkah Civil War, these רשעים encouraged Israel to abandon & forget the Oral Torah revelation at Horev, forty days after the sin of the Golden Calf; a portion of Israel attempted to translate the רוח הקודש שם השם to the word אלהים. The revelation of the Oral Torah 13 tohor middot spirits, as explained through the much later kabbala chiddush of rabbi Akiva’s פרדס logic system, the Tzeddukim, Karaites, and Goyim Xtian churches to this very day absolutely and categorically denies the revelation of the Oral Torah at Horev. Similar the Arabs states which abhor the idea that Jews have equal rights to achieve self determination in the Middle East; hence Arab enemies refer to Israel as the Zionist Entity.
The disgraceful history of Xtian substitutional theology, long antedated by the ancient Tzeddukim equal abomination, their attempts to cause Israel to forget the Oral Torah. Hence all post Talmudic scholarship which relies heavily, or primarily upon the structure and organization of Jewish religious Law “converted” into frumkeit religious legalism categories. Turned to the re-discovered ancient Greek philosophers, which organizational logical thought, as their primary tools to interpret and understand the Torah.
Such post Talmudic commentaries qualify as self-hating Jews within the “camp” of the Tzeddukim counter-revolutionaries, in the days of the Hashmonaim. Saadia Gaon, despite his authorship of “The Book of Beliefs and Opinions,” his repeated attempts to address the challenges from pre-נידוי Karaite Jews likewise floated. He blended Torah topics together with Greek philosophy, but failed to teach the Torah as a common law judicial legal system. Herein serves as key evidence to the contention that g’lut Jewry even by the tail end of the Gaonim scholarship had lost the wisdom to obey and observe the Torah commandments לשמה.
Ibn Ezra throughout his Chumash commentary introduced Greek philosophical ideas. The Rambam relied upon Aristotelian logic as his main tool by which he organized halacha into Greek and Roman codes of statute law. The obtuse assimilation of the “Golden Age” Spanish rabbis, who uprooted T’NaCH & Talmudic common law, based upon the kabbala of rabbi Akiva’s פרדס logic system, in their rush to express their glee approval of the rediscovered ancient Greek philosophical works. As such these assimilated rabbis undermined Jewish legal traditions of common law, which their scholarship replaced with Greek philosophies and box thinking, rigid statute law models.
Absurd, the notion that embracing hostile foreign cultures and customs as a key strategy to reinforce Jewish identity and intellectual resilience. These assimilated Jewish heretics served as the forerunners of the Reform abomination of the early 19th Century. The contributions of Saadia Gaon, Ibn Ezra, and Rambam, while viewed critically in this context, without any doubt part of broader context of Jewish attempts to address the challenges faced by g’lut Jewish communities, such as the collapse of the Roman road network.
This assimilation took Orthodox Jews off the path, just as did secularism did and does to post American and French revolution Jewry today. Saadia Gaon addressed the sudden rediscovery of the four Centuries concealed, ancient Greek writings, entombed by Xtian church fathers.
Rambam, like his Tzeddukim forefathers, sought to impose a sort of Greek polis city state(s) upon Jews through his statute law “ghetto halachic walls”. Through systematic order & classification of Talmudic subjects into easily assessable standardized religious judicial common law courts.,
The Rambam caused Jews to forget the Oral Torah revelation at Horev of משנה תורה common law. The revelation of the Torah at Sinai, contained amazingly within the first two Sinai commandments. Only after the revelation of Oral Torah common law did Israel receive the rest of the Torah. The famous 10 Commandments serves as a precedent to remember the 10 plagues of Egypt wherein HaShem judged the Gods of Par’o, according to Moshe’s Torah common law.
Ibn Ezra’s son converted to Islam. His Chumash commentary proves that he too, just like his fellow Spanish peer, made a deep assimilated study of ancient Greek philosophical thought. Torah common law, a judicial system by which the courts make fair compensations for damages inflicted; this judicial common law shares nothing, has absolutely no common ground, with theological religious belief systems, imported from non-Jewish cultures and alien sources.
The Torah, fundamentally a legal and ethical guide whose faith seeks judicial righteous justice within the borders of the Torah oath sworn lands, the eternal inheritance of the chosen Cohen people. Goyim reject the revelation of the Written and Oral Torah at Sinai and Horev. Hence their counterfeit wisdom lack the power to transform Goyim into the chosen Cohen people.
Torah common law serves as the basis for a comprehensive judicial system that emphasizes justice, fairness, and compensatory lateral sanhedrin judicial rulings, as the definition of faith. The Torah’s Talmudic focus, stands solely upon precedents which shape and determine Mishnaic common law. This legal system, simply distinct from any philosophical or theological systems imported from non-Jewish cultures. Like Cohonim separated from Goyim, something like the difference between t’rumah vs. chol first fruits.
The importance of maintaining the tohor purity of Torah-based common law, (rooted in the Oral Torah and the kabbala of Rabbi Akiva’s פרדס logic system), functions as the basis of Mishnaic and Gemara common law. This approach emphasizes the unique and self-contained nature of the Jewish legal tradition – without reliance on external philosophies, or religious false messiah beliefs.
Hence the k’vanna of lighting the Hanukkah lights contains the dedication to never rely upon foreign cultures, customs, philosophies, or cathedral grand structures to serve as any kind replacement basis to interpret the k’vanna Will of the Written Torah Constitution of the Torah Cohen Republic.
The k’vanna (מלך tohor middot dedications) of lighting the Hanukkah lights serves as a powerful reminder of the dedication to preserve Jewish tradition and identity. The lights symbolize the triumph of the P’rushim over the assimilated Tzeddukim רשעים who embraced Greek culture and customs. The k’vanna of lighting the Hanukkah lights serves as a powerful reminder of the dedication to preserve Jewish tradition and identity through the dedication of tohor middot as instructed through prophetic mussar (Aggada). The lights symbolize the triumph of the P’rushim over the assimilated Tzeddukim רשעים who embraced Greek culture and customs.
The challenge of the new testament notions of Messiah represents a similar assimilationist trend that compares to the plagues in the days of Paró and Moshe. Goyim declare themselves ‘not under the Law’, yet Goyim assume they possess the lock and keys to the Oral Torah mitzva of Moshiach.
Torah common law stands upon the foundation by which prophetic mussar defines the k’vanna of mitzvot time oriented Av commandments. Never once does the new testament forgery ever attempt to learn the prophets through Common Law precedents. Why? Statute law does not depend upon, nor does it require precedents.
For 2000+ years g’lut Jewry has felt the cursed whip and wincing pain of Jewish assimilation and inter-marriage. Goyim cultures and customs which do not accept the revelation of the chosen Cohen people consequent to our acceptance of the Torah at Sinai and Horev. These alien cultures and logic formats have dominated the Jewish people, just as similarly have Goyim barbarians. Jews survived the furnaces of the Shoah based upon the אלהינו Name within the קריא שמע tefillah דאורייתא, which remembers the oath sworn by Yitzak at the Akadah; as the chosen Cohen son of Avraham, save my future born seed, my Olam Ha’Ba, from Shoah and I dedicate to walk in justice before you, as did my father. Hence HaShem replaced Yitzak as a korban with a ram dedication to have this k’vanna.
Conflict Resolution 