Torah as a spiritual guide

The God of Israel a local tribal God. The Talmud teaches that the Torah offered unto all Mankind but only Israel accepted the revelation at Sinai. Hence the God of Israel a local tribal God and not a Universal God of all Humanity as Xtianity and Islam preach concerning belief in their Gods. For a Goy to worship the local tribal God revealed at Sinai requires that this Goy accept the revelation of the Torah at Sinai, specifically limited to the first two opening commandments. Neither the NT nor Koran ever once acknowledges the revelation of the Name as found in the 1st Sinai commandment. Translating this Spirit Name to words – this sin defines the sin of the Golden Calf wherein the mixed multitudes translated the Spirit Name unto the word אלהים. The Xtian NT does this through Lord, Yahweh, Jesus etc and the Koran does this exact same violation of the 2nd Sinai commandment through the word Allah.

The act of creation in Genesis introduces the משל\נמשל mussar instruction technique which defines the whole of the Torah. To understand this mussar technique later generation required to learn this ancient text by continually making logical inferences. Making these דיוקים introduces the opposite mirror effect which inverses reality. The opening Book of בראשית introduces the father of all Torah commandments known as “tohor time-oriented mitzvot”. Neither the NT nor Koran has any awareness of this Torah revelation. Further proof that neither of the self proclaimed “daughter religions” share any bond connection with the revelation of the Torah at Sinai.

In Jewish thought, the soul is considered an ethereal aspect of a person, representing their true essence. The Torah teaches that the chosen Cohen people created from nothing through the sworn oath brit alliance whereby HaShem and the Avot cut this unique brit alliance. Brit both NT & Koran mistranslate as “covenant”. Neither counterfeit religion grasps that the revelation of the Torah at Sinai serve to establish the Written Torah as the Constitution of the Republic of the children of Israel. Confusing a Constitutional Republic for a theological belief system the genesis of the Av tuma avoda zarah wherein both false religions worship other Gods.

Torah faith defines “soul” through the 6 Yom Tov and Shabbat. This 7 branch menorah understood as the dedication of the 7 faces of the bnai brit soul on these holy days throughout the year. Pesach/Nefesh\Yah; Shevuot/Ruach\Ha’El; Rosh Hashana/Neshama\El; Yom Kipur/Chyyah\Elohim; Sukkot/Yechida\El Shaddai; Closing 8th day of this Chag, a Chag in and of itself alone – called Shemini Atzeret/נפש כללי\Eish Ha Elohim; Shabbat/shalom\completion of the soul.

The Oral Torah middot of חנון ורחום, they define the distinction between Sukkot contrasted by Shemini Atzeret. Chag Sukkot perhaps described through the middah of רחום based upon the Torah precedents to uproot the nations of Canaan from off the land; the eternal war against Amalek, the destruction of the stubborn and rebellious son. This social behavior attribute רחום specifically remembers these crucial Torah precedents to define the differences between life and death; blessing and curse. By stark contrast the k’vanna of the middah חנון, compares to rabbi Yishmael’s logic attribute known as כלל, whereas the middah of רחום, compares to rabbi Yishmael’s logic attribute known as פרט.

The last soul name “Shalom” differentiate shalom as a verb from peace as a noun. Shalom stands upon the foundation of “Trust”; whereas peace exists as Greek rhetoric pie in the sky feel good nonsense. A classic example of this noise … the propaganda repetition of “Peace in the Middle East”.

Mitzvot (Commandments), incorrectly and falsely translated or understood as guides to ethical and moral behavior. An utterly false construct. Rather Mitzvot define Av time-oriented commandments which require k’vanna. Prophetic mussar learned through inductive פרדס logic reasoning frames the intent of prophetic mussar as this mussar rebukes the hearts of all generations of Israel. Mussar defines all Torah prophesy. Witchcraft by stark contrast learns from Bil’aam who predicted the future in the name of prophesy rather than mysticism which defines the Book of Daniel. Daniel, despite the NT narishkeit otherwise, not a prophet. Hence the Book of Daniel placed in the Order of the Holy Writings of the T’NaCH rather than the Order of the Books of the Prophets of the T’NaCH. This fundamental distinction alone proves the Xtian bible as a corrupt fraud on the order of the Protocols of the Elders of Zion.

Mystical Traditions like the Zohar, published after the Nazi public burning of all the Talmudic manuscripts in Paris France in 1242 CE. This mystic kabbalah functioned as a stop gap till Jewish sofarim could re-write the destroyed Talmudic manuscripts. The invention of the printing press some 2 Centuries distant. While “ethereal perspective” is not a term directly used in the Torah, the Jewish understanding of spirituality, the soul, and the divine presence reflects a view that sees the physical world as intertwined with a higher, spiritual reality.

קידושין

Continuing where our learning left off:  It  cannot be over emphasized that the Name of the Game in the study of both T’NaCH and Talmudic literature absolutely requires the generations to develop the skills required to “shoot a bearing azimuth”.   Torah common law stands upon the foundation of precedents; this applies equally – straight across the board – to both Halachic and Aggadic warp/weft opposing threads contained within the language of both the T’NaCH and Talmudic Primary Sources.  

Scholarship 101: The skill that discerns between Primary Sources from secondary and how much more so tertiary sources.  The train of traditional Yiddishkeit Judaism has become derailed from this most essential track.  This false narishkeit has placed the Era of the Reshonim upon a pedestal and generations of טיפש פשט Jewish imbeciles taught by their silly rabbis to rely upon Reshonim commentaries written almost 1000 years after the sealing of the Gemara by Rav Ashi and Ravina. 

Personally, tend to condemn the Rambam perversion of Talmudic common law to Roman statute law as the fruits of Spanish Jewry’s abomination avoda zara which worshipped the rediscovered writings of the Ancient Greeks as the first cause of Jewry behaving like dogs who return and eat their own vomit. 

My contempt over the failure of the Post Rambam Civil War rabbis to correct the perversion of Talmudic judicial common law unto Roman Legislature statute law; coupled with the substitute theology which replaced syllogism deductive logic and cast the kabbalah of rabbi Akiva’s and rabbi Yishmael’s logic upon the dung heaps of history.  Yeshiva students today do not even know that בנין אב directly inferred from משנה תורה common law.  Rabbinic Judaism has no shame.  Currently its erev shabbat prior to Yom Kippur.  What an utter disgrace of rabbinic, sin of the Golden Calf – avoda zarah. 

וניתני האיש קונה, ומקנה משום דאיכא מיתת הבעל. דלאו איהו קא מקני [אלא] מן שמיא. ניתני האיש קונה, ומקנה משום דאיכא מיתת הבעל. דלאו איהו קא מקני [אלא] מן שמיא שלא מדעתה לא. (גף. ב:) קידושין                                    

Shooting a bearing azimuth entails comparing a “home Gemara” to other similar precedent Gemara’s defines the wisdom how to study and learn the Talmud.  The chief רשע, the Rambam halachic code of statute law on the surface seems similar to the common law codes made by the B’HaG, Rif and later Rosh.  But wisdom requires “understanding” which discerns between like from like.  And in point of fact, the Rambam halachic perversion shares no common ground with the common law halachic codes written by צדיקים ומקובלים.

Yes, the RambaN harshly criticized the Baal HaMaor over his common law criticism of the Rif code, which defines his מלחמת השם.  Never encountered a Yeshiva rabbi who ever focused upon the Baal HaMaor, any more than did Yeshiva rabbis ever address the chief criticism made upon the Rashi commentary by his grandchildren – Talmud impossible to understand without out developing the skills required to jump off the dof in search of similar precedent cases in both the Bavli and Yerushalmi. 

Now and again the Reshonim scholars might perchance mention a Yerushalmi source, even more rare a Gaonic Midrashic source!  Yeshiva dogma, where I happened to learn, poo pooed the Yerushalmi as a minor tractate unnecessary to study.   At least until I met Rav Aaron Nemuraskii who made me focus upon making a systematic study of Midrash Primary Sources.  

This emphasis upon Aggadic material opened my eyes to the sins of rabbinic Judaism.  Many times while in Yeshiva rabbis teaching a shiur in Talmud would skip over Aggadic sources!  The commentaries written on these Aggadic Primary sources – utterly pathetic and moronic.  Living trees chopped down to produce the paper for this rabbinic trash.  Bottom line: post the Rambam Civil War which blew out the lights of Chanukkah and embraced the syllogism deductive logic developed by the Ancient Greeks which the Tzeddukim so much appreciated; rabbinic Judaism turned its back on the kabbalah of פרדס inductive reasoning.  Jews refused to reason together with our Sinai God.  Our people thereafter descended into the 7 levels of Av tuma avoda zarah which culminated in the Shoah.

As ר”ה calls to remember the sin of the Golden Calf substitute theology which replaces the שם השם לשמה with substitute words like אלהים, Jesus or Allah etc.  Which perverts the Torah Written Constitution and Talmudic judicial common law model for courtroom imposed judicial rulings of law – the basis of the justice “Faith” within the Israel Republic – to the puke ‘Word of God’ Xtian idolatry.  The latter abomination foists the deception of “superior” word of God, “inferior” word of Man binary av tuma 2-base avoda zarah.

The principle (that certain acquisitions bypass the husband because they are given from Heaven) is discussed in the sugyot of Ketubot (in the area of נכסי מלוג).  Many of the Rishonim, in their commentaries on Ketubot, quote the phrase “מן שמיא הוא דמקני לה” the Reshonim employed to re-inforce or interpret the Gemara’s logic about acquisitions that bypass the husband’s rights. 

Ketubot, the Gemara treats cases of acquisitions to the wife, bypassing husband. Rishonim quote the phrase to bolster and clarify the Gemara’s logic in נכסי מלוג discussions. The latter refers to a category of property in Jewish law, particularly in the context of marriage and family law. This catagory of property qualifies as assets that a woman brings into the marriage, which remain her property even after her husband gives the get divorce to her.

The dissolution of status of kiddushin mesechta יבמות directly addresses the k’vanna of קידושין to have children and educate these children to understand the culture and customs which set apart the chosen Cohen people from the non bnai brit Goyim who have not the slightest clue what qualifies as a tohor Av time-oriented commandment. יבמות fundamentally requires acquisition through ביאה. That Gemara views the time-oriented commandment of קידושין viewed through the perspective of a deceased brother’s brother acquiring his wife through the act of ביאה.

Oral Torah makes a דיוק\logical inference concerning the k’vanna of the time-oriented commandment of קידושין: לשם ילדים וחינוך, as the direct k’vanna of this mitzva דאורייתא. Reshonim who learn קידושין as merely a rabbinic commandment, do not grasp mesechta קידושין כתובות או יבמות. Herein defines the curse of ירידות הדורות; the Torah curse domino effect/impact on later downstream generations.

The phrase “מן שמיא קנסוה, מן שמיא רמיוהא” aligns with the broader concept in rabbinic Judaism that emphasizes divine intervention and the belief that HaShem acts as the יסוד, the ultimate source, of creation and the authority of the Oral Torah revelation at Horev – through observance of tohor Time-oriented Torah Avot commandments.

דתנן: שומרת יבם שנפלו לה נכסים – בית שמאי אומרים: יחלקו, ובית הלל אומרים: יחלוקו נכסים שנפלו לה עד שלא תיפול לפני יבם – מודים כולם שמה שקנתה קנתה, ומה שעתידה ליפול – יחלוקו  גמ.לט – אמר רב הונא: ביאה פסלה מן הכהונה, מאמר לא פסל מן הכהונה.

אמר רב נחמן: אף מאמר נמי פסל מן הכהונה.

ואמר רבא: מאי טעמא דרב הונא

?אמר קרא: “לא תהיה אשת המת החוצה לאיש זר” – הויה פסלה, מאמר לא פסלה.

אמר רב נחמן: מאי טעמא דרב נחמן

אמר קרא: “יבמה יבא עליה ולקחה לו לאשה” – כל דהו הויה.

אמר רבא: מאי טעמא דרב הונא? אי בעית קרא, אי בעית סברא.

אי בעית קרא – “יבמה יבא עליה ולקחה לו לאשה” – לקיחה גמורה אמר רחמנא. אי בעית סברא – מן שמיא הוא דרמיא עליה.  

(דברים כה: ה – י) serves to preserve the deceased brother’s lineage.  The Torah commands Yibbum, but also imposes restrictions on Cohanim.   The commandment of Yibbum – a mitzvah that applies to all men, but the restrictions on Cohanim, based on their unique status and the sanctity required to understand the wisdom of k’vanna – required for doing time-oriented commandments.  While Yibbum – a תולדות commandment, the sanctity of the Cohen’s role to dedicate Av tohor time-oriented commandments takes precedence.  

The Talmud explicitly restricts the mitzva of yibbum due to persons involved probably lacking the prophetic mussar wisdom required to grasp the k’vanna necessary to elevate a positive commandment unto a Av tohor time-oriented commandment.  Due to this “lack of wisdom” the sages of the Talmud favored that the brother of a Cohen should do chalitzah rather than Yibbum.  

Hence this Gemara addresses האשה נקנית בשלש דרכים to prioritize the essential importance of Av tohor time-oriented commandments, as opposed to secondary תולדות קום ועשה מצוות שלא צריך כוונה.   If a man marries a woman without the k’vanna of raising children and educating these children in the culture and customs which defines the society of the Chosen Cohen people, then any mitzva from the Torah which lacks the required k’vanna reverts back to תולדות קום ועשה ושב ולא תעשה מצוות.  Herein these two mesechtot of Gemara re-interpret the perspective of the language of our Mishna of קידושין. They therein distinguish doing mitzvot לשמה בארץ ישראל, from cursed g’lut Jewry – which lack the wisdom to do mitzvot לשמה.

קידושין ערב יום טוב ר”ה

Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.   The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

What does the Gemara language:
וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.

Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as:

משנה תורהדברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

To shoot a bearing azimuth shall require making an examination of precedents found in mesechto כתובות ויבמות…coming attractions.

Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.   The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

What does the Gemara language:
וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.

Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as:

משנה תורהדברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

To shoot a bearing azimuth shall require making an examination of precedents found in mesechta כתובות ויבמות…coming attractions.

The UN participation in the Oct 7th massacre and the UN slander of Israeli genocide in Gaza has its consequences.

PM Netanyahu publicly supported the idea of annexing parts of the West Bank, particularly in the context of Trump’s peace plan. He viewed the plan as an opportunity to solidify Israeli claims to certain territories. While Netanyahu expressed support for annexation, he also made statements indicating that any moves would be contingent upon negotiations and the broader context of peace talks. He often framed the annexation as part of a larger strategy to ensure Israel’s security and sovereignty.

PM Netanyahu had to balance his support for annexation with the need to maintain relations with Arab leaders and the international community. He often emphasized that Israel would seek to maintain peace and stability in the region. In various speeches and interviews, Netanyahu reiterated his commitment to Israeli sovereignty over the West Bank while also acknowledging the importance of dialogue with Arab nations. Overall, PM Netanyahu’s response to President Trump, characterized by a mix of assertiveness regarding Israeli territorial claims and a diplomatic approach to maintain relations with Arab leaders, reflecting the complexities of the Israeli-Palestinian conflict.

PM Benjamin Netanyahu has expressed intentions to increase the population of Israeli settlements in Netanyahu’s government has consistently supported the expansion of settlements in Samaria. This plan aligns with his broader strategy to strengthen Israeli presence in the region; plans to build new housing units and infrastructure to accommodate a growing population. The push for settlement expansion has received backing from right-wing political factions within Israel, which view the settlements as a vital part of Israel’s security and historical claims to the land.

The goal to double the population in these settlements reflects a long-term vision to solidify Israeli claims to the territory and alter the demographic balance in the region. If President Trump and PM Netanyahu achieve a mass population transfer of all Gazans deported abroad to primarily other Arab countries. And the PA in Area A of the Oslo Accords continues its pay-4-slay policies. PM Netanyu has not excluded the possibility of making a mass population transfer of all Arabs in Areas A &B in Samaria to Gaza.

The idea of a mass population transfer of Gazans to other Arab countries, as well as the potential transfer of Arabs in Areas A and B of Samaria to Gaza, this legal opinion bases itself upon the precedent of the mass population transfer of Germans from the Czech Republic and Prussia. The latter territory awarded post WWII to both Poland and Russia. If the allies post WWII could make a population transfer of this nature and also England promoted a mass population transfer of Indian and Muslims from what became the two countries of India and Pakistan, then legally Israel has the right post Oct 7th, to likewise enforce a mass population transfer of dhimmi Arabs removed from Samaria to Gaza.

The Allied victor states justified the expulsion of Germans from various Eastern European countries as necessary for peace and stability. The partition of British India in 1947 led to one of the largest mass migrations in history, with millions of people moving across newly drawn borders based on religious identity. All Arab/Israeli Wars based upon Arab refusal to recognize the main Zionist opinion that Jews have equal rights to achieve self-determination in the Middle East. Therefore Israel has equal plans not to recognize the rights of Palestinians to achieve self-determination within the borders of the Jewish State.

The historical precedents mentioned above must apply equally straight across the board. Israel simple does not accept European hypocrisy over this issue. UN condemnation of Israel only proves that this worthless international gossip group merits no respect. The historical precedents mentioned above must apply equally straight across the board. Israel simple does not accept European hypocrisy over this issue.

NEVER AGAIN means that no European country or voting block shall ever again dictate Not the Shoah nor Auschwitz borders as expressed by the popular propaganda of the false UN 242 Two-State Solution dictate. Israel reminds the UN that this Resolution like 338, 446, and 2334 similar biased UN Resolutions – all resemble UN Resolution 3379: Zionism is Racism. Never Again means that no European state or coalition of States shall ever again dictate a “Two-State Solution” upon the Jewish people of Israel. That Peace between Arab and Israeli countries only achieved through direct face to face negotiations. Israel absolutely rejects the neutrality of the UN just as it likewise does England and France.

MacMoron vs President Trump

Finnerty: Trump ‘did something we’ve never seen before’ at United Nations
TRUMP Destruye a Macron por reconocer a Palestinna #Batallacultural Israel
JUST IN: Reporters Ask Trump And Macron About Israel, Palestinian Statehood | UNGA
Israeli Special Envoy SLAMS UK PM Starmer As Appeaser Over Palestine Recognition | GNT
Keir Starmer is a ‘dangerous, DELUSIONAL, appeasing fool’, PM recognises Palestinian state
Rubio pulls curtain back on nations recognizing Palestine: They won’t say this publicly
UK’s Recognition Of Palestine: Public Backlash, Trump’s UN Speech, And The Genocide Debate


קידושין ערב יום טוב ר”ה

Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.   The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

What does the Gemara language:
וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.

Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as:

משנה תורה\דברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

To shoot a bearing azimuth shall require making an examination of precedents found in mesechta כתובות ויבמות…coming attractions.

Israel remembers the British betrayal through the Chamberlain 1939 White Paper.

UK Formally Recognizes State Of Palestine – YouTube

קידושין serves as a משל which teaches the נמשל ‘Never Again’. Post the Final Solution no European State shall ever again dictate any other “solution” to the Jewish people. Never again a ‘Final Solution’ and Never again a ‘Two State Solution’.

Vector bearing azimuths in both T’NaCH and Talmud to make inductive logic case/rule comparison between similar judicial cases. Prophets, they serve as the shotrim of the Shoftim of the Sanhedrin Federal courtrooms. These prophetic shotrim serve as the enforcers of Sanhedrin court judicial rulings. Prophets do not exist separate or divorced from serving as shotrim police enforcers of Sanhedrin common judicial rulings. Just that simple. No fancy dance’n.

דתני האיש מקדש. מה שדה מקניא בחליפין אף אשה נמי מקניא
Legal mechanisms of acquisition (kinyan), an abstract idea rather than a physical acquisition. The act of acquisition entails the husband acquiring title to the Name of the future born children which this marital union will ideally produce. Hence the symbolic “exchange” involves not the woman herself but rather the acquisition of the unborn children born into the future or O’lam Ha’bah of this marital union.

The depth of the legal and symbolic meanings behind kinyan-acquistitions in the context of marriage, basically a Man cannot love that which he does not own. The basic standard Torah definition for “Love” as a secondary Torah precedent commandment. It illustrates that marital acquisition – rejects treating the woman as property. But rather about establishing a framework for family, legacy, and spiritual continuity of the oath brit-chosen Cohen seed of the Avot.

Our Gemara now makes a study of T’NaCH kabbalah prophetic mussar sources which shall in their turn require making bearing azimuth precedent comparison similar cases. Its this wisdom of Torah scholarship which ties Talmudic common law with T’NaCH prophetic mussar common law.

Upon this chief cornerstone common law sh’itta of Torah scholarship all generations have “this” obligation from their fathers to learn. A man acquires his wife in the name of producing children and educating those future born children in the faith to righteously pursue judicial justice among our Cohen people.

The first precedent דברים כד:א: “כי יקח איש אשה”, this פרט resides within the sugya כלל of כד:א – ד. This sugya linked to the three earlier sugyot כג:כב-כד וכג:כה. וכג:כו. The subject matter of these three small sugyot vows, respect of a neighbors property and goods as does likewise the next single p’suk sugya. Our p’suk כד:א addresses כי מצא בה ערות דבר וכתב לא ספר כריתת. The דיוק made from this pasuk, just as get defined as a mitzva from the Torah so too קידושין a mitzva from the Torah. The acquisition of קידושין once profaned through a divorce cannot thereafter be acquired again. Just as a korban, once dedicated for a Shoah offering, this korban cannot later be substituted for some other korban dedication, such as an asham dedication. Once a man acquires title to the Nefesh O’lam Ha’bah soul of his wife, even God himself cannot intervene and father a child from this woman! A distinctly unique idea which the Greek God Zeus did when he fathered Hercules from a married woman.

In Greek & New Testament mythology, divine intervention often disrupts human relationships and moral boundaries. Jewish judicial common law emphasizes the sanctity of marriage and the importance of fidelity. The notion that a husband acquires the soul of his wife and that this bond protected by a Torah oath alliance, reflects the seriousness with which Jewish law treats marriage. קידושין emphasizes the importance of fidelity, commitment, and the spiritual dimensions of the marital relationship visa-vis tohor time-oriented commandments which continuously create the chosen Cohen people יש מאין.

This Torah wisdom reinforces the values of respect and responsibility within the context of family and community. The pasuk בראשית כג:יז located within the larger sugya of בראשית כג:א-כ. Sarah did not survive the horrors of the Akedah, where Yitzak swore an oath brit that if HaShem would save the chosen Cohen seed from shoah, that he dedicates the O’lam Ha’bah life of his future born seed to do Torah mitzvot as the defining cultural trait of the chosen Cohen seed of the Avot.

Avraham refers to himself as a גר תושב person of status. Interesting any גר תושב accepts, while living inside the borders of Judea, to keep the 7 mitzvot bnai noach. Why? Observance of commandments, specifically גרי תושב commandments as defined in Masechet Sanhedrin, referred thereafter as the 7 mitzvot bnai Noach, this temporary Torah obligation permits the גר תושב to sue an Israel for damages in a Jewish court of law. By contrast the Nacree/Canaani, as defined in masechet Baba Kama, did not enjoy the judicial legal protections enjoyed by the ger toshav.

Therefore our Av Mishna likewise comes to distinguish and define the rights of women in Torah common law. A ordinary woman does not possess the legal right to acquire a Man, except and unless she qualifies as a significant status, such as being a tribal chief. For example: the prophetess Devorah as a sho’ter. The concept of judicial authority existed during the time of Deborah. Both Moshe and Yehoshua established the 6 cities of refuge with their Small Sanhedrin courtrooms.

Deborah served as a judge and prophetess in Israel, leading her people during a time of oppression. The Aggadic story found in the Book of שופטים (פרק ד וה), which depicts her as a leader who inspired Barak to lead the Israelites against the Canaanite army. Prophets forever and always serve as the shot’rim of the sanhedrin common law courtrooms. This fundamental נפקא מינא both the fraudulent counterfeit books NT and Koran failed to discern.

Abraham’s acquisition of the Cave wherein he buried Sarah compares to the mitzva of קידושין, ideally both sets of acquisitions shall permanently maintain this status. The status of a married woman, higher than the status of a virgin unmarried woman. The NT virgin Mary theology perverts this Torah priority all together into a foreign alien Av tuma avoda zarah religion.

The pasuk ירמיה לב:כה contained inside the larger sugya כלל: לב:טז-כה. The comparison of Avraham as a גר תושב to the people of Canaan compares to Israel invaded by the Armies of Babylon. Avraham demanded to pay the full price for Sarah’s burial plot due to his outright distrust of the faithfulness of the nations of Canaan. Israel too, in the days of Yirmeyahu failed to rule the oath sworn lands with righteous judicial justice – no different that the cursed nations of Canaan; its judges accepted bribes and perverted law.

T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar. This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of learning by means of comparing similar Case/Din rulings. A similar mussar Case/Din ירמיה ח:יג-יז. The דיוק learned from קידושין, divorce – and the Torah curse of g’lut. Herein this T’NaCH kabbalah frames the k’vanna of the tohor time oriented Torah commandment expressed through the דיוק-inference of the Av tohor time-oriented commandment of קידושין.

T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar. This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of inductive logical learning, by means of comparing similar Case/Din rulings through ‘compare and contrast’ sharpened reasoning skills. A similar mussar Case/Din ירמיה ח:יג-יז. The דיוק learned from קידושין, from divorce, and the Torah curse of g’lut, these 3 Case/Din prophetic mussar add a layer of internal k’vanna to observance of ritual commandments. Herein this T’NaCH kabbalah frames the k’vanna of all tohor time-oriented Torah commandments, not limited only or specifically merely to the mitzva of קידושין.

תני האשה נקנית וניתני התם האיש קונה. מעיקא תני לישנא דאורייתא ולבסוף תני לישנא דרבנן. ומאי לישנא דרבנן דאמר לה אשה קנויה לעולם מהקדש וניתני הכא דאיש קינה משום דקא בעי למיתנא סיפא וקונה את אצמה

What does the language אשה קנויה לעולם מהקדש? This refers to the oath brit sworn between the pieces wherein HaShem cut a brit with Avram that his future born Cohen seed would number the stars in the heavens for multitude. Torah common law always learns by means of prior precedent rulings. Any attempt to read the Talmud, as if it existed as a common book of pleasurable reading, like fiction – utterly false.

The Talmud stands upon the mandate of the Torah as the working Constitution of the Republic. Upon this יסוד both the T’NaCH and Talmud stand as the Central Primary Sources which function as the basis by which the rabbis weave the culture and customs which the Cohen people wear like unto garments by which HaShem gave to Adam and Chava in the Garden. Just as the mitzva of קידושין represents a permanent status, so too and how much more so – the Torah as the Constitution of the Republic stands as a permanent status. However the perverse transformation of קידושין merely as a rabbinic commandment – set off a chain of consequences, like a rock thrown into a pond makes a ripple effect. Understanding קידושין limited only as a ritual rabbinic mitzva, this perversion changed the status of the Torah away from a Constitutional basic law document unto a religious law of ritual observances as codified in the assimilated statute law Shulkan Aruch. Torah common law bears no resemblance to assimilated statute law, any more than a bastard child born from adultery, resembles the profaned husband’s קידושין with his wife.

קידושין serves as a משל which teaches the נמשל ‘Never Again’. Post the Final Solution no European State shall ever again dictate any other “solution” to the Jewish people. Never again a ‘Final Solution’ and Never again a ‘Two State Solution’.

Vector bearing azimuths in both T’NaCH and Talmud to make inductive logic case/rule comparison between similar judicial cases. Prophets, they serve as the shotrim of the Shoftim of the Sanhedrin Federal courtrooms. These prophetic shotrim serve as the enforcers of Sanhedrin court judicial rulings. Prophets do not exist separate or divorced from serving as shotrim police enforcers of Sanhedrin common law judicial rulings. Just that simple. No fancy dance’n.

דתני האיש מקדש. מה שדה מקניא בחליפין אף אשה נמי מקניא
Legal mechanisms of acquisition (kinyan), an abstract idea rather than a physical acquisition. The act of acquisition entails the husband acquiring title to the Name of the future born children which this marital union will ideally produce. Hence the symbolic “exchange” involves not the woman herself but rather the acquisition of the unborn children born into the future or O’lam Ha’bah of this marital union.

The depth of the legal and symbolic meanings behind kinyan-acquistitions in the context of marriage, basically a Man cannot love that which he does not own. The basic standard Torah definition for “Love” as a secondary Torah precedent commandment. It illustrates that marital acquisition – rejects treating the woman as property. But rather about establishing a framework for family, legacy, and spiritual continuity of the oath brit-chosen Cohen seed of the Avot.

Our Gemara now makes a study of T’NaCH kabbalah prophetic mussar sources which shall in their turn require making bearing azimuth precedent comparison similar cases. Its this wisdom of Torah scholarship which ties Talmudic common law with T’NaCH prophetic mussar common law.

Upon this chief cornerstone common law sh’itta of Torah scholarship all generations have “this” obligation from their fathers to learn. A man acquires his wife in the name of producing children and educating those future born children in the faith to righteously pursue judicial justice among our Cohen people.

The first precedent דברים כד:א: “כי יקח איש אשה”, this פרט resides within the sugya כלל of כד:א – ד. This sugya linked to the three earlier sugyot כג:כב-כד וכג:כה. וכג:כו. The subject matter of these three small sugyot vows, respect of a neighbors property and goods as does likewise the next single p’suk sugya. Our p’suk כד:א addresses כי מצא בה ערות דבר וכתב לא ספר כריתת. The דיוק made from this pasuk, just as get defined as a mitzva from the Torah so too קידושין a mitzva from the Torah. The acquisition of קידושין once profaned through a divorce cannot thereafter be acquired again. Just as a korban, once dedicated for a Shoah offering, this korban cannot later be substituted for some other korban dedication, such as an asham dedication. Once a man acquires title to the Nefesh O’lam Ha’bah soul of his wife, even God himself cannot intervene and father a child from this woman! A distinctly unique idea which the Greek God Zeus did when he fathered Hercules from a married woman.

In Greek & New Testament mythology, divine intervention often disrupts human relationships and moral boundaries. Jewish judicial common law emphasizes the sanctity of marriage and the importance of fidelity. The notion that a husband acquires the soul of his wife and that this bond protected by a Torah oath alliance, reflects the seriousness with which Jewish law treats marriage. קידושין emphasizes the importance of fidelity, commitment, and the spiritual dimensions of the marital relationship visa-vis tohor time-oriented commandments which continuously create the chosen Cohen people יש מאין.

This Torah wisdom reinforces the values of respect and responsibility within the context of family and community. The pasuk בראשית כג:יז located within the larger sugya of בראשית כג:א-כ. Sarah did not survive the horrors of the Akedah, where Yitzak swore an oath brit that if HaShem would save the chosen Cohen seed from shoah, that he dedicates the O’lam Ha’bah life of his future born seed to do Torah mitzvot as the defining cultural trait of the chosen Cohen seed of the Avot.

Avraham refers to himself as a גר תושב person of status. Interesting any גר תושב accepts, while living inside the borders of Judea, to keep the 7 mitzvot bnai noach. Why? Observance of commandments, specifically גרי תושב commandments as defined in Masechet Sanhedrin, referred thereafter as the 7 mitzvot bnai Noach, this temporary Torah obligation permits the גר תושב to sue an Israel for damages in a Jewish court of law. By contrast the Nacree/Canaani, as defined in masechet Baba Kama, did not enjoy the judicial legal protections enjoyed by the ger toshav.

Therefore our Av Mishna likewise comes to distinguish and define the rights of women in Torah common law. A ordinary woman does not possess the legal right to acquire a Man, except and unless she qualifies as a significant status, such as being a tribal chief. For example: the prophetess Devorah as a sho’ter. The concept of judicial authority existed during the time of Deborah. Both Moshe and Yehoshua established the 6 cities of refuge with their Small Sanhedrin courtrooms.

Deborah served as a judge and prophetess in Israel, leading her people during a time of oppression. The Aggadic story found in the Book of שופטים (פרק ד וה), which depicts her as a leader who inspired Barak to lead the Israelites against the Canaanite army. Prophets forever and always serve as the shot’rim of the sanhedrin common law courtrooms. This fundamental נפקא מינא both the fraudulent counterfeit books NT and Koran failed to discern.

Abraham’s acquisition of the Cave wherein he buried Sarah compares to the mitzva of קידושין, ideally both sets of acquisitions shall permanently maintain this status. The status of a married woman, higher than the status of a virgin unmarried woman. The NT virgin Mary theology perverts this Torah priority all together into a foreign alien Av tuma avoda zarah religion.

The pasuk ירמיה לב:כה contained inside the larger sugya כלל: לב:טז-כה. The comparison of Avraham as a גר תושב to the people of Canaan compares to Israel invaded by the Armies of Babylon. Avraham demanded to pay the full price for Sarah’s burial plot due to his outright distrust of the faithfulness of the nations of Canaan. Israel too, in the days of Yirmeyahu failed to rule the oath sworn lands with righteous judicial justice – no different that the cursed nations of Canaan; its judges accepted bribes and perverted law.

T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar. This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of learning by means of comparing similar Case/Din rulings. A similar mussar Case/Din ירמיה ח:יג-יז. The דיוק learned from קידושין, divorce – and the Torah curse of g’lut. Herein this T’NaCH kabbalah frames the k’vanna of the tohor time oriented Torah commandment expressed through the דיוק-inference of the Av tohor time-oriented commandment of קידושין.

T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar. This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of inductive logical learning, by means of comparing similar Case/Din rulings through ‘compare and contrast’ sharpened reasoning skills. A similar mussar Case/Din ירמיה ח:יג-יז. The דיוק learned from קידושין, from divorce, and the Torah curse of g’lut, these 3 Case/Din prophetic mussar add a layer of internal k’vanna to observance of ritual commandments. Herein this T’NaCH kabbalah frames the k’vanna of all tohor time-oriented Torah commandments, not limited only or specifically merely to the mitzva of קידושין.

תני האשה נקנית וניתני התם האיש קונה. מעיקא תני לישנא דאורייתא ולבסוף תני לישנא דרבנן. ומאי לישנא דרבנן דאמר לה אשה קנויה לעולם מהקדש וניתני הכא דאיש קינה משום דקא בעי למיתנא סיפא וקונה את אצמה

What does the language אשה קנויה לעולם מהקדש? This refers to the oath brit sworn between the pieces wherein HaShem cut a brit with Avram that his future born Cohen seed would number the stars in the heavens for multitude. Torah common law always learns by means of prior precedent rulings. Any attempt to read the Talmud, as if it existed as a common book of pleasurable reading, like fiction – utterly false.

The Talmud stands upon the mandate of the Torah as the working Constitution of the Republic. Upon this יסוד both the T’NaCH and Talmud stand as the Central Primary Sources which function as the basis by which the rabbis weave the culture and customs which the Cohen people wear like unto garments by which HaShem gave to Adam and Chava in the Garden. Just as the mitzva of קידושין represents a permanent status, so too and how much more so – the Torah as the Constitution of the Republic stands as a permanent status. However the perverse transformation of קידושין merely as a rabbinic commandment – set off a chain of consequences, like a rock thrown into a pond makes a ripple effect. Understanding קידושין limited only as a ritual rabbinic mitzva, this perversion changed the status of the Torah away from a Constitutional basic law document unto a religious law of ritual observances as codified in the assimilated statute law Shulkan Aruch. Torah common law bears no resemblance to assimilated statute law, any more than a bastard child born from adultery, resembles the profaned husband’s קידושין with his wife.



A clear example how the Rambam Yad avoda zara worshipped Islam’s false notion of some Universal ONE God Monotheism nonsense.

The 10 plagues judged the Gods of Egypt. Elijah confronted the priests who worshipped Baal! The notion that the Torah commands monotheism confuses Islam with Torah. Flat out just that simple. The Talmud states that the Goyim rejected the revelation of the Torah at Sinai. Goyim do not worship their own Gods? Of course Goyim worship their own Gods. Since Goyim do not accept the revelation of the Torah at Sinai, therefore Goyim by definition worship other Gods.

Many societies have their own deities and religious systems, which can be seen as a form of polytheism. Hinduism clearly proves that Islamic monotheism – false. The seven mitzvot bnai Noach refers to gere toshav temporary residents living within the borders of Judea. It does not teach the absurd notion of some Universal God. Islam teaches this avoda zarah.

For a ger toshav to violate one of the 7 mitzvot – this qualifies as a Capital Crime/death penalty offence. Only a Sanhedrin court could judicate a Capital Crime/death penalty case. The jurisdiction of all Sanhedrin courts, only within the borders of Judea. Hence the absurd notion that the 7 mitzvot Bnai Noach applies Universally to all Goyim, simply pie in the sky bat shit crazy. The Torah in the Book of D’varim defines two types of Goyim; the ger toshav in mesechta Sanhedrin and the Nacree/Canaani in Baba Kama. Concerning treif meat the Book of D’varim writes: permitted to give the treif meat to the ger toshav or sell the treif meat to the Canaani. The Talmud defines the Chumash. It does not rule independent from the Written Torah Constitutional Mandate. Mesechta Sanhedrin whose Aggada addresses the 7 mitzvot bnai noach therefore refers to the ger toshav of the Torah. Mesechta Baba Kama whose Halacha rules that an Israel exempt to pay damages to a Nacree for damages inflicted upon his goods or person – this mesechta refers to Canaani in the Book of D’varim. Therefore the idea that Ger Toshav/Bnai Noach refers to all Goyim in all lands, utterly absurd.

Therefore its patently false for anyone, especially Goyim or even later Jews, to declare that Torah commands belief in a Universal God when the Talmud teaches that only Israel accepted the Torah at Sinai and that both Yishmael and Esau rejected the revelation of the Torah at Sinai. That Goyim living in Goyim lands – if they profane the 7 mitzvot bnai noach – that a non existent Sanhedrin can put them to death for violating these 7 mitzvot while these Goyim live under the court authority of their own nations! Therefore Torah does not command monotheism. Monotheism profanes the 2nd Sinai commandment.