Understanding the distinction between Av time-oriented mitzvot which require מלאכה, from תולדות mitzvot which only require עבודה.

To appreciate the subtle difference between a mitzva which requires k’vanna and a mitzva which does not require k’vanna requires making a distinct הבדלה which separates מלאכה from עבודה. Erev Shabbat the blessing said over the wine identifies and repeats מלאכה three separate times in the קידוש blessing said over the wine. It takes little skill to distinguish between day vs night. To do מלאכה requires both wisdom and skill. A day laborer who sweeps floors for a living never hones skills of wisdom. One of the chief fundamental errors made by statute halachic codifications, they Universally fail to distinguish between מלאכה from עבודה. As such, the Rambam and other brown-nose “rabbis” like him, never kept shabbat as a time-oriented mitzva a single day of their lives. Small wonder that crushing oppression pursued Jews like a cat chases a mouse till and even after the Shoah.

Rambam, having blown out the lights of Chanukkah by having limited the B’HaG קום ועשה מצוה רק לעבד לשם. הלכות קריא שמע ב:א — הקורא את שמע ולא כיון לבו בפסוק ראשון — לא יצא ידי חובתו ואם כיון לבו בפסוק ראשון אף על פי שלא כיון לבו בשאר — יצא ידי חובתו Rambam introduces כיון לבו as a dispositive legal criterion, (a standard or guideline in law that effectively determines the outcome of a legal issue or question), yet never supplies an operational definition. In any serious legal system, an undefined dispositive term – not law but rather Greek-style rhetoric propaganda. The Rambam never defines the term מצוות עשה שהזמן גרמא as a juridical category. He uses it, relies on it, and builds exemptions upon it — much like Muhammad’s Koran repeats “prophet” over and again. But never supplies an operational definition. That places it in the same category as כיון לבו. Without basic fundamental definitions of key terms compares to hanging a mountain by a hair – the failure to distinguish between משל\נמשל דיוקים.

Rambam employs dispositive legal terms while refusing to define them operationally. That move converts law into authoritative rhetoric; a Greek-style abstraction system cannot encode an anti-Greek mitzvah. As such the Rambam’s statute halachic code qualifies as a cult of charismatic authority personality. Aristotle defines persuasion without truth-conditions, Rambam defines obligation without act-conditions. The Rambam, like the koran fails to define “prophet”, he never answers basic fundamental questions. What is “זמן”? What is “גרמא”? Is the time causal, limiting, triggering, or descriptive? As such his time-oriented commandments do not qualify as halachot any more than the NT repeated rhetoric of “saved by Grace”.

A halachic system that employs undefined dispositive terms cannot adjudicate, cannot innovate, and cannot defend itself. The absence of definitions for terms like זמן (time) and גרמא (causal or indirect action) complicates understanding the nature and application of time-bound commandments. Without clear definitions, determining obligations can become arbitrary, undermining justice. The lack of a solid, definable foundation makes developing new legal interpretations difficult. A vulnerable legal structure cannot adequately respond to challenges, relying on charisma rather than on clarity and substance. The reliance on undefined dispositive terms may detract from the precision and effectiveness of halachic rulings, raising important questions about how we understand and practice Jewish law today.

Many Xtian scholars, no different than the Rambam, particularly those interpreting the concept of grace within the context of salvation, often use the term “grace” in a somewhat circular manner. This results in an understanding that lacks clarity or depth, especially when distinguishing it from related concepts like mercy, justification, or redemption. משלי employs the metaphor of a dog returning to eat its own vomit. The cyclical nature of inadequate definitions and the reluctance to move beyond superficial understandings prevents genuine learning and understanding. ירידות הדורות of Torah scholarship occurs when scholars fail to critically assess their definitions and underlying assumptions.

To define the k’vanna of a critical term requires juggling different subjects which share the same common denominator. In this Case: זימן גרמא מצוות. This requires as a basic minimum of comparing the language of one Mishna to other time-oriented mitzvot subject matter Mishnaot with an eye that weighs the language of Mishnaot which share the same common denominator.

דתנן: שבת פרק ב: במה מדליקין ובמה אין מדליקין? אין מדליקין לא בלכש ולא בחוסן ולא בכלך ולא בפתילת האידן ולא בפתילת המדבר ולא בירוקה שעל פני המים ולא בשפת ולא בשעוה ולא בשמן קיק ולא בשמן שריפה ולא באליה ולא בחלב. נחום המרדי אומר מדליקין בחלב מבושל. וחכ”א אחד מבושל ואחד שאינו מבושל אין מדליקין בו.

דתנן: אין מדליקין בשמן שריפה ביו”ט. רבי ישמעאל אומר אין מדליקין בעטרן מפני כבוד השבת וחכמים מתירין בכל השמנים בשמן שומשמין בשמן אגוזים בשמן צנונות בשמן דגים בשמן פקועות בעטרן ובנפט. ר’ טרפון אומר אין מדליקין אלא בשמן זית בלבד

ודתנן חלה א:א חמשה דברים חייבין בחלה החיטים והשעורין והכוסמין ושיבולת שועל ושיפון. הרי אלו חייבי בחלה. ומצטרפין זה עם זה ואסורים בחדש מלפני הפסח ומלקצור מלפני העומר. ואם השרישו קודם לעומר העומר מתירן. ואם לטו אסורין עד שעבא העומר הבא

The common denominator of these three Mishnayot is not that they are time-oriented commandments. When time rejects the טיפש פשט of when exactly to light. Rather as a זימן גרמא מצוה “time” refers to all cheftza-defining Mishnayot — Mishnayot that establish objective legal qualifications of מלאכה substances that determine whether a mitzvah-act can legally take place at all. Time appears in them, not as time on a clock because this first Mishnaic precedent does not define when one lights.

Rather this Mishna focuses upon what qualifies as legal fuel as the k’vanna of זימן גרמא מצוות. And what fails due to flickering, extinguishing or ביזוי שבת. These Mishnayot determine which cheftza merits to elevate a positive commandment unto a time-oriented commandment. The 2nd precedent Mishna, again — not a time-triggered obligation. Whether a substance – legally compatible to make an aliya of a תולדות מצוה שלא צריך כוונה to a time-oriented commandment which requires prophetic mussar as its k’vaana/מלכות לשמה.

Challah 1:1 – the five species, the language of this Mishna offers the clearest proof that time-oriented mitzvot not dependent upon “time” as their first order pre-condition but rather upon the מלאכה which discerns which grains fit for the mitzva of making חלה. The reference to actual time (Pesach, Omer) serves as a סוד that חלה a time-oriented commandment just like Pesach and Omer time-oriented commandments.

The metaphor “time” functions akin to the grammar of a pun. Time-oriented commandments in these three comparative precedents must a. define objective criteria. b. establish substance eligibility. c. operate independently of intention. d. function as precedent-generation blueprints which define time-oriented commandments not as primarily dependent upon actual time. e. time-oriented commandments adjudicable without Greek philosophy, Greek rhetoric, or statute law box thinking.

As such time-oriented commandments, based upon these three precedents negate the Rambam language of כיון לבו, זמן גרמא undefined abstractions which characterize Rambam’s statute halachic posok rulings.

Time-oriented commandment a רשות for women to observe. But in the case where a student asked rabbi Yeshua if תפילת ערבית רשות או חיוב, based upon the Rabbeinu Tam chiddush which interpreted the opening Mishna of ברכות as a separation of ק”ש ערבית from ק”ש המיטה. By the “time” of the latter clearly 3 stars visible. Whereas the former it remains day and permissible to place tefillen. Hence a person has רשות, another grammatic pun, to have the k’vanna to attach the ק”ש ערבית to תפילת מנחה which has no ק”ש; and attach by means of k’vanna the תפילת דרבנן ערבית בפלג המנחה to the ק”ש המיטה.

Hence these three Mishnaot function as precedents of time-oriented commandments not dependent upon time on a clock but rather objective legal qualifications which govern oath brit observances which define the substance of עבודת השם as a Torah כללי commandment.

The mitzva of חג חנוכה a mitzva of ארץ ישראל just like חלה directly connected to the 5 species of grains and the counting of the Omer. The miracle of Chanukkah never occurred in g’lut; the celebration of the victory of פרדס logic over Syllogism Greek logic never witnessed by g’lut Jewry. This Chag has no connection what so ever for exiled Jewry other than remembering Torah commands, as a vague idea. Comparable to the עבד כנעני כנגד בית המקדש – these Torah mitzvot too have no connection whatsoever with g’lut Jews. G’lut Jews but only some hazy foggy notions of a vague but grand Catholic like Cathedral rather than the Torah commandment of faith: to pursue judicial justice.

G’lut Jewry does not know how to discern between judicial common law from foreign alien imposed statute halachic codifications of religious ritualism; substituted as some “assumed” Jewish belief in an av tuma avoda zara — Universal monotheistic One God narishkeit. The Spirit Name-Sinai revelation – merely a local Tribal god of Israel alone. This humility surpasses even that of Moshe Rabbeinu. Only the 12 tribes of Israel accepted the revelation of the Spirit Name at Sinai. No translated word can “Convert” this Spirit Name unto a Xtian-Muslim Universal God.

The B’HaG argues that the “rabbinic” commandments of Nir Shabbat & Nir Chanukkah – both mitzvot require prophetic mussar as their k’vanna. As such both “rabbinic mitzvot”, because they dedicate מלאכה מלאכים as Jewish עבודת השם, a Torah commandment, that both this and that qualify as mitzvot דאורייתא. The B’HaG understood tohor time-oriented Av Commandments whereas the Rambam’s Sefer Ha’Mitzvot restricted Torah commandments to the literal language contained within the Written Torah. The Rambam karaite denied the Talmud as the Oral Torah!

The language of tefillah דאורייתא the mitzva of קריא שמע defines. To accept the yoke of the Kingdom of Heaven has nothing to do with making a CREED-like (Goyim custom) declaration that ONE refers to the belief system of Monotheism. The opening verse of the kre’a sh’ma contains two שם השם. Why not simply: שמע ישראל ה’ אלהינו אחד? Perhaps Rabbi Yechuda organized his Sha’s Mishna into 6 Orders because of the 6 words the Shma tefillah דאורייתא contains. What does this additional שם השם פרט, how does it further enhance our understanding of the k’vanna of this tefillah?

Fog brained Jews in g’lut never once ask this basic question. The RambaN assumed that the Rambam’s 5th positive commandment, tefillah a mitzva from the Torah, referred to Shemone Esrei! G’lut Jews walk the world in a ‘shell-shocked’ daze. Torah does not define Jewish religion. Torah functions as the written Constitution of the Torah Republic. Statute halachic codifications fossilize a classic Jewish g’lut religion. Small wonder that assimilated and intermarried ערב רב שאין להם יראת אלהים abandoned and forgot the Oral Torah revelation at Horev and bowed and worshipped the Greek “gods” of syllogism philosophy; small wonder that Xtianity dogmatized their Trinity mystery new God(s). Xtians declare “In the Name of JeZeus”, as if this equals the first commandment revelation of the Spirit Name at Sinai.

Therefore קריא שמע, since it exists as a tohor time-oriented Av commandment, requires k’vanna; what does the repetition of the שם השם לשמה add to the k’vanna of this tefillah דאורייתא? A fundamental question which the foggy brained g’lut Jews, same rabbis who failed to discern that the mitzva דאורייתא of tefillah – kre’a shma. G’lut Jews – swimming in Jell-O muddled minds, trapped like slaves with their fingers in bolls to separate cotton from its seeds. Pulling the Yoke of the Kingdom of Heaven – a Jew must accept both the Written and Oral Torah לשמה. When rabbi Yochanon taught that a blessing requires שם ומלכות, this essential k’vanna of kre’a shma — served as the בנין אב יסוד of his halachic ruling which separates swearing a Torah oath from saying praises like Tehillem.

Tefillah דאורייתא fundamentally requires t’shuva. T’shuva befuddled Goyim confuses with “repentance”. But Goyim never accepted the revelation of the Torah at Sinai, specifically not לשמה. Neither the bible translations nor the koran ever once calls upon the Spirit Name revealed at Sinai. Proof that both religions worship other Gods; no different from Hinduism.

Akedat Yitzhak a test of faith. Hence the kre’a sh’ma has אלהינו which means din or judgment. What specific oaths did the Avot swear by which they each cut an oath alliance to תמיד מעשה בראשית create through the k’vanna of time-oriented Av Torah commandments the chosen Cohen people throughout all generations unto eternity????

Harvest bolls of burden has left g’lut Jewry utterly perplexed concerning the oaths sworn by the avot. Yet its these oaths which serve as the יסוד כוונה of all time-oriented commandments starting with the first-born time-oriented commandment – Tefillah. Herein interprets why the Torah prioritizes so many agricultural commandments such as חלה etc. The Reshonim “debated” whether the mitzva of tefillah a mitzva דאורייתא או דרבנן!

G’lut a Torah curse. The mentality of stateless refugee populations simply does not compare to elite aristocrats who rule their own lands and country. In g’lut Jews treated perpetually as on par with עבד כנענים. Slaves own no property, nor have any rights. Hence European barbarians treated Jews with utter contempt and total disdain regardless how our people brought blessings upon the Goyim lands we wondered as abhorred Cain-like refugees. The UN today treats Israel not as an Independent nation. But rather as a UN protectorate territory wherein foreign powers determine our international borders and Capital City! The ICC Rome Treaty Court pretends that it has jurisdiction over Israel as if post Shoah Jews never swore a Torah oath “Never Again” shall Europeans in particular, impose their solutions for their “Jewish Problems”.

Goyim religions know nothing of t’shuva; t’shuva requires remembering. Goyim religious notions of “repentance” stuck in a psychotic ever repeating Sunflower Syndrome. Goyim drama queen vampire validation post WWII of the Balfour/League of Nations intent: Europe now lay utterly exhausted. FDR who sided with the Chamberlain/Johan Ludwig Möller 2nd White Paper betrayal of the original 1922 League of Nations mandate to establish a Jewish National Home in Palestine – FDR also dead.

Accountability: No Goyim courtroom has ever forced the Church or Mosque to stand before a court and answer for war crimes, such as the Crusades. These religions pray to their Universal Monotheistic God(s), yet they continue to repeat their abominations of injustice and mass violence like a dog returns to eat its own vomit. Repentance as an act of remorse, did not stop Pope Pius XII to turning all the Jews of Rome over to the Nazis and establish Rat-lines to assist Nazi war criminals to flee to South America.

Neutral Europe and US did not fight together with the Jews in Israel to win our two Wars of National Independence. British French revisionist history – UN 242 totally ignores that the USSR and Poland captured Germanic Prussia through War and occupy those lands to this very day; that the Allies imposed a huge population transfer of Germans from Prussian territory! Yet the UN moans like a woman in labor at the prospect of Israelis making a population transfer of terrorist Arab dhimmi refugee populations. UN Resolution 3379 an utter repudiation of both the Balfour Declaration and the League of Nations Palestine Mandate.

During this summit, President Clinton proposed a significant peace plan that included Israeli withdrawals from most of the West Bank, parts of East Jerusalem, and other concessions. Arafat’s subsequent rejection of the proposal was pivotal, leading analysts to argue that it reflected his prioritization of throwing the Jews into the Sea over establishment of a Palestinian state. For example, Arafat demanded “right of return” which would have radically changed the balance of power between Jews and Arabs populations living in “Palestine”.

Furthermore, despite his lies, Arafat well knew that the PLO did not exist as the sole representative of the Palestinian people as he so publicly claimed. The 2006 Gaza general elections exposed Arafat’s propaganda lies, especially after Hamas violently expelled the PA from Gaza. All Arab Israeli wars have fought over the Arab refusal to recognize Jewish equal rights to self determination. Pre Independence War ’48, UN Resolution 181 all Arab states Universally rejected. Hence during the British mandate no Arabs referred to themselves as Palestinians because to do so would validate the Balfour Declaration & the 1922 League of Nations Palestine Mandate awarded to Britain.

Israeli foreign policy, as a first priority rule, must learn Talmud as precedents as the fundamental basic wherein to form and shape strategic foreign policy with other countries. The Talmud precedes the existence of the Koran. Post Shoah, Xtianity a dead religion which no longer merits consideration of its Protocols of the Elders of Zion New Testament. This dead faith waits for the 2nd coming of JeZeus like off the דרך Orthodox Rambam religious believing Jews, wait for the coming of their Harry Potter Moshiach.

גופה: Therefore tefillah דאורייתא, (kre’a shma) requires tefillen to swear a Torah oath of alligiance to A) the Written Torah as the Constitution of the Republic and B) the Oral Torah as the basis of Sanhedrin common law courtrooms פרדס logic which imposes justice through the prophets/police who enforce the judicial rulings made by Sanhedrin courts of common law. Neither tefillah nor prophets have anything to do with g’lut.

Torah teaches through משל\נמשל. The בית המקדש functions only as a משל; Torah commands mussar rather than dictates history or historical actual events in time. The purpose of the בית המקדש teaches the נמשל of Sanhedrin common law courts of Oral Torah law.

Chanukkah, in this frame, not about a specific past event but about rededication of justice—restoring the institutions that translate the Written Torah (Constitution) through the Oral Torah (precedent) into lived law. Foreign policy must therefore express, protect, and extend this nimshal: judicial independence, oath brit justice, and sovereignty grounded in our dual Torah oath (Shema).

Reconstitution of judicial integrity through Israeli national liberty; insulating precedent-based halakha (Oral Torah) from coercive imperial codifications; asserting self-rule through courts that serve the Republic’s Constitution (Written Torah). Public visibility of justice—law made legible to the street and home. Light as governance clarity: transparent rulings, accountable enforcement, and accessible legal reasoning.

Israel’s legitimacy rests on maintaining its own courts (nimshal), not on inheriting or appeasing foreign statute systems. A consistent doctrine of non-subordination to external tribunals in core governance, paired with demonstrable internal review and accountability. An annual Chanukkah t’shuva, a civic recommitment to clean, competent institutions—courts, oversight committees, and disciplined enforcement.

Israel common law argues Judicial courtroom cases through precedent, contexts, and distinctions, not abstract universals that erase the Mishna as does the Rambam’s assimilated foreign and utterly alien statute code which does not understand Talmudic common law nor פרדס inductive reasoning logic.

Israel has sworn a Torah oath “Never Again”. No UN ICJ or ICC court shall ever rule over their slander lies “Jewish Problem” ever again. Diplomats trained in Talmudic Case/Din common law which stands upon Israeli courts judicial precedents defines the National Independence of the Jewish state.

National memory guides the priority of Israeli judicial justice over secondary and tertiary foreign courtroom תולדות legal opinions and/or rulings. The lights of Chanukkah refer to clear public summaries of Sanhedrin common law rulings. The term משנה תורה the Torah Constitutionally empowers the Sanhedrin courts to make a “Legislative Review” of any laws or legal rulings made by not only the Knesset Parliament of Israel but statute laws and decrees issued by foreign courts and State Governments of foreign lands as they theoretically apply to the Jewish State. The Sanhedrin Courts can veto any courtroom ruling made by alien foreign courts and legislatures.

Israeli foreign policy built around stable foreign alliances wherein our regional Middle East allies recognize and respect our National Independence and right to self determination within the borders of our homeland. “Allies” like England, France, Australia etc who behave as chislers whenever a crisis erupts; who betray the alliance like Britian did with its White Paper decrees, such warm weather allies never trusted in a pinch.

During the 8 Days of Chanukkah ideally the Sanhedrin courts will make a public review of summaries of Court rulings in the past year. Something comparable to publication of majority & minority Supreme Court opinions of the past year. Chanukkah mandates a foreign policy that centers judicial sovereignty, precedent-based reasoning, transparent institutional integrity, and disciplined deterrence—Israel speaking and acting as a constitutional republic whose light – the legibility of its common law courtrooms.

The Total Darkness which Hanukkah Represents.

“Bringing more light to the world”, totally misses the point. Hanukkah remembers the P’rushim Tzeddukim Civil War. Jews today have forgotten the meaning and purpose of t’shuva. The Tzeddukim רשעים sought to “convert” Jerusalem into a Greek polis/city state. Assimilated Jews, both Tzeddukim and the Reshonim rabbis of Spain – rejected the revelation of the Oral Torah at Horev. Which the kabbalah of rabbi Akiva’s פרדס defines through its unique 4 part inductive reasoning logical thought process. This system of logic specifically compares Judicial Case rulings to other similiar but different Judicial Case rulings.

The Tzeddukim, sons of Aaron, had totally assimilated, no different from the rabbis of Spain during the early years of the Middle Ages when Muslim armies conquered Spain and discovered the concealed ancient Greek philosophies and mathematics which the church concealed after Constantine became emperor; hence the period known as the “Dark Ages”. Deductive syllogism logic relies upon plane geometry which limits reality to a fixed 3 dimensional world. Much like the scientific method popular among science today limits reality to empirical evidence.

The fundamental difference between the victory of the P’rushim in Judea over the assimilated T’zeddukim, to the inverse victory of assimilated rabbis in Spain, specifically the Rambam Civil War, these assimilated and intermarried Spanish rabbis, they totally embraced Greek philosophy just like as did the Tzeddukim some 1000 years earlier. Specifically the 3 part syllogism logic of deductive reasoning, which assimilated and intermarried Jews of Spain abandoned and forgot the Oral Torah.

How did these assimilated and intermarried Reshonim rabbis of Spain forget and abandon the Torah? They failed to learn inductive פרדס logic whose inductive reasoning closely resembles the dynamics of Calculus variables. Greek syllogism logic more approaches a fixed static reasoning. Something like the engineering of constructing a bridge to span a river. They perverted both T’NaCH & Talmudic judicial courtroom law into cult of personality “Legislative” statute law. Law established through courts completely different from Law established by Legislative decrees. No different from Greek and Roman statute law. This foreign alien legal system organized law into neat classifications, like as did the Rambam’s Yad Chazakah perversion of Talmudic halachot. Rather than upon Judicial Mishnaic Case/Rule courtroom rulings.

How did this radically change both T’NaCH and Talmud? Notice that the statute law halachic codifications made by the Rambam, Tur, Beit Yosef/Shulkan Aruch – they cannot and do not assist a Talmudic scholar to learn a page of Gemara. Why? The Rambam failed to attach his halachic rulings affixed to a specific Mishna like as did the B’HaG, Rif, Rosh and Baali Tosafot common law halachic codes/commentaries.

Hence by organizing Gemara halacha divorced from their most essential root Mishna – which the Gemara comments solely upon, the Rambams posok halacha – although straight from the pages of the Talmud – had no meaning as it related to a required specific root Mishna. The B’HaG, Rif and Rosh common law codifications almost ALWAYS open with the fundamentally required root Mishna upon which the Gemara halachot comment upon.

In the Talmud those halachot serve their designated essential purpose as common law judicial precedents. The Gemara interprets or re-interpret the intent/כוונה language of the root Mishna, viewed from the fixed witness perspective that these Gemarah Halachic precedents “see or view” the root Mishna, based upon a limited and defined perspective. Much like the Front, Top, Side views of a blue-print that permits a קבלן to construct a building.

Whereas the victorious P’rushim of Judea lit the lights of Chanukkah with the dedication to only interpret the intent of the Written Torah Constitution, and Sanhedrin Court common law justice system, limited only to פרדס inductive logic; the assimilated rabbis of Spain “forgot the Oral Torah” just like the blessing of Hanukkah in the midst of ברכת המזון depicts the Tzeddukim רשעים.

Jews today for the most part do not have the least bit of a clue what distinguishes פרדס logic from Greek syllogism logic. The do not grasp the essential facts that just as a loom as its warp and weft threads, so too the Talmud has its halachic and aggadic “threads”. Jews today have forgotten the Torah and therefore blown out the Hanukkah lights. Just as likewise did the assimilated and intermarried Reshonim rabbis of Spain. This dark reality exposed the lights of Hannukah which repudiated the assimilated and intermarried Tzeddukim and later Karaim g’lut Jewry.

The Rambam code caused a ירידות הדורות domino effect which permitted the Karaite rabbis to prevail over traditional common law judicial Judaism. The Karaites like their assimilated and intermarried Tzeddukim traitor fore fathers rejected the revelation of the Oral Torah on Yom Kippur at Horev 40 days after the sin of the Golden Calf. Blowing out the lights of Hanukkah worships the Golden Calf preferred religious belief systems over righteous Courtroom justice which strives to make fair compensation of damages inflicted. Hence Hanukkah today depict a reality of total darkness rather than light.

A brief explanation of the Musical Broadway Play and Movie “Wicked”.

The play “Wicked” addresses the subject of “Goodness” where it contrasts the Wizard of Oz with his policy of racism and oppression of minority populations (Jews depicted as animals!). I have been changed for “good”, and the song sung by Glinda the Good Witch “Popular” … In the first song “good” refers to a permanent change of ones’ perspectives. In the 2nd song, “Good” has nothing to do with popularity!

Wisdom requires making a depth analysis. Reactionary news paper shallow understandings rely upon Newspapers and TV propaganda MSM press reports.

Tai Chi, Zeibekiko, and Journal Patterns : Tools for Trauma

Chi Gong and Tai Chi, both originating from traditional Chinese practices, emphasize distinct approaches to energy cultivation and breathing techniques. Meanwhile, various spiritual and philosophical traditions have developed different concepts of energy and mindfulness.

Chi Gong and Tai Chi, while both rooted in traditional Chinese philosophy, have distinct approaches to energy cultivation, breathing techniques, and their applications in health and martial arts. Chi Gong primarily seeks to cultivate and balance Chi. Tai Chi focuses upon martial arts and self-defense. Chi Gong emphasizes deep, diaphragmatic breathing inhale through the nose exhale from the mouth. Tai Chi breathing integrated into flowing movements, promoting relaxation but it does not distinguish between nose mouth. Chi Gong focuses upon one meridian affixed to an internal organ and the exhale focuses upon the opposing (thing the two poles of a battery) internal organ meridian.

Zen Buddhism developed “mindfulness”, whereas Japanese and Chinese healing developed the concept of Chi. Hinduism developed the 7 chakras which some branches of Buddhism embraced. Hindu text describe Chakras as energy centers aligned along the spine and affixed to specific colors. Tibetan Buddhism incorporated the Hindu chakra systems. Mindfulness the inhale attempts to remember a past traumatic event and the exhale releases this previous “non” conscious memory.

Why Jews remember Egypt as the basis of our legal system. Contrasted by the daughter religions who believe in their Gods as the substance of their faith.

Torah common law – centered on mussar and judicial dedications to judge cases heard before Sanhedrin courts with righteousness—aiming for fair compensation and justice—highlights a key aspect of Jewish law that focuses on interpersonal relationships and communal harmony. Not the Egyptian slavery but rather the Egyptian judicial injustice that defines the revelation of the Torah at Sinai. The Torah commands all generations of Israel to remember ie do t’shuva — this significant Oral Torah middah of רב חסד, expressed in halachic Aramaic as מאי נפקא מינא cuts the disputed living baby before Shlomo’s court in twain – a fundamental הבדלה.

The Goyim model of Matthew 3: 1-4 as far removed from Torah faith as Roman Statute law different from Jewish common law. T’shuva learns from Yom Kippur, it requires remembering the oaths sworn to and by the Avot in order to cut an oath alliance – call in Hebrew ברית. Following the Golden Calf, HaShem threatened to kill all the seed of Avraham Yitzak and Yaacov and make the chosen Cohen people from the children of Moshe. Moshe “reminded” HaShem of the oaths sworn to the Avot and HaShem on Yom Kippur annulled his vow. Possible to annul a vow, not so an oath. Repentance shares nothing with remembering the facts that triggered Yom Kippur.

Israel did not leave the slavery and judicial oppression of Egypt to find and get “religion”. This bat shit crazy notion a tits on a boar hog definition of both Xtianity and Islam. Israel left Egypt to inherit the oath sworn lands of Canaan on the strict condition to rule the lands of Canaan with righteous Judicial justice – by way of the revelation of Torah common law Sanhedrin courtrooms!!!!

A simple world of difference, a huge oceanic gulf separates t’shuva from repentance; something like the grammar of making a pun. D’varim also called Mishna Torah. Mishna Torah of the Book of D’varim introduces Torah judicial Common law. Just short of 2500 years later, the Rambam introduced a radically different Roman statute law which prioritized Torah into strictly defined religious categories of cult of personality ritual observances. His code, NOT COMMON LAW. Rather, chutzpah code, he chose to name — “Mishna Torah”. The difference between T’NaCH/Talmudic common law and his Roman statute law – a gulf as big as that which separates t’shuva from repentance or brit “alliance” from covenant. Courtroom judicial common law shares no common ground with a codification of ritual religious observances; any more that Day compares to a Moonless Night!!!

The remembrance of Egypt not only as a historical event but as a foundational aspect of justice and law – crucial to Jewish identity. It represents a shift from oppression to the establishment of a legal system centered on mussar, fair compensation of damages, and the dedication of tohor middot from within the Yatzir HaTov as opposed to tuma middot from within the Yatzir HaRaw within the heart.

Communal responsibility stands upon the eternal t’shuva of remembering Par’o and his judicial oppression of Israel slaves between over a lack of straw which Par’o personally withheld. How Jews socially interact with family, friends, and neighbors forever stands under the shadow of Egyptian oppression of our forefathers.

T’shuva, rooted in the collective memory of agreements made with the Avot; tied to later NaCH prophetic mussar. Prophets served as the police enforcers of Sanhedrin courtroom rulings. The Book of D’varim, Parshat שופטים ושוטרים, introduces Sanhedrin Courts and Prophet police. Just as a Sanhedrin Court has no jurisdiction outside the borders of conquered Canaan, so too and how much more so Prophets. The latter wholly dependent upon the former.

The use of ברית first introduced in בראשית\ברית אש completely absent in both daughter religions. Covenant as a pun compares to repentance. Both NT & Koran repeatedly refer to covenant and repentance, but never once refer to alliance and t’shuva. The NT discusses repentance in relation to sin and salvation, while the Quran emphasizes repentance as a means of seeking forgiveness from God.

The use of terms such as ברית reinforces the significance of oaths and alliances, further separating the Jewish understanding of yoking faith with judicial courtroom justice. he Rambam’s Mishneh Torah as a departure from common law into Roman statute law re-introduces Karaite rejection of rabbi Akiva’s פרדס kabbalah which defines the revelation of the Oral Torah at Sinai and Horev which both the Tzeddukim and Karaites openly rejected.

The Rambam code ignited a horrific Jewish Civil War among g’lut Jewry which like a wild fire spread from Spain, to France & England & Germany & back again to Spain. The anarchy and chaos of this Civil War between the Jewish people in g’lut inspired Goyim opportunists to plunder entire Jewish exiled communities of all their wealth and then expel the pauper refugee populations from residing within the borders of their kingdoms.

The RambaN in his מלחמת השם strongly supported the Rif common law codification of halacha. Prior to the explosion of the Rambam Civil War, g’lut Jewish communities in Dark Ages & Early Middle Ages Europe faced a sever crisis; g’lut Jewry did not have the luxury of studying the Talmud. They required a centralization and simplification of the cultures and customs which define the chosen Cohen peoples’ civilization – even in darkest g’lut.

But the Rambam, consequent to his assimilation of re-discovered ancient Greek writings around 900 CE, this rabbi change judicial Sanhedrin common law into Roman statute law with an extreme prejudice toward Aristotle’s syllogism logic deductive reasoning. In effect his code reversed the lights of Chanukkah and the victory of P’rushim educators of Oral Torah פרדס inductive reasoning logic. In short, publication of the Rambam Yad switched rabbinic Oral Torah Judaism unto Karaite religious practices.

A complete and total refutation of the corrupt United Nations and Arab “Palestinian people” rhetoric propaganda lies. Arabs learn to lie straight from their mothers’ tits.

Jewish civilization in Judea is structured by precedent-based covenantal law (Mishnah, Gemara, Midrash), whereas the Arab–Islamic civilization that rose centuries later developed a legislative-imperial legal order grounded in revelatory decree rather than common-law inductive precedent.

Let me lay out the contrast in a clean, scholarly way:   Chronology: Jewish Legal Structures Long Precede the fictional revelation of the Koran.

Mishnah — codified 210 CE.  Nearly four centuries before Muhammad’s birth (circa 570 CE).   It represents the crystallization of a precedent-based courtroom common law tradition, rooted in the Hanukkah P’rushim, the courts of the Zugot and Tannaim.

Gemara — major redaction 450–500 CE (Bavli); 350–400 CE (Yerushalmi)   Still two centuries before Islam and before any Caliphate.   It represents the full flowering of T’NaCH common law, where sugyot rotate perspectives on a Mishna the way a court rotates angles or different witness perspectives of the same case heard before a Sanhedrin common law courtroom. 

Midrash Rabbah — mostly 5th–7th century    Final redactions contemporary with or slightly after the first Islamic century.   But its roots, methods, and content—Tannaitic and Amoraic—long predating the Koran and the Abbasid empire.  Therefore: the entire rabbinic legal system, fully developed in Judea before the Quran existed; and centuries before Iraq became the seat of the Abbasid Caliphate.   No propaganda rhetoric polemic—this historical fact of published historical sequencing easily refutes historical revisionism promoted by the British French UN Resolution 242 Revisionist History slander and most foul lie.  Russia and Poland occupy to this day the captured lands of Prussia conquered through War.  Israel not a UN Protectorate territory; neither it nor any Security Council country determines the borders and Capital City of the Jewish Republic.

Nature of the Two Civilizational Legal Systems.   Jewish Civilization in Judea a Brit-Based Common Law sh’itta methodology.   Mishnah serves as the Sanhedrin constitutional blueprint mandate which establishes both Sanhedrin ‘Legislative Review’ lateral common law Federal courts and also Prophet police enforcers of Sanhedrin Court judicial rulings.

Terms of the national oath (brit), not statutory law.   Based on: precedents, judicial פרדס reasoning which culminated in Sanhedrin Court rulings, inductive derashah, the 13 middot,  Av vs. toldah structures, sugyot “rotating” the Mishnaic blueprint.   It is a pre-legislative, pre-codified common-law legal system.

Gemara = common law NOT statute law; court argumentation NOT government legislative decrees.   כלל:  Aramaic appears where the sugya moves from av-level categories to derivative toldot mitzvot, like as in the specific case of חופה as taught in the 2nd sugya of the Av Mishna of קידושין.

Midrash Rabbah = narrative constitutional interpretation of Aggadic portions of the Talmud.   Not legislation.   Not revelation of new law; and definitely Not the 7 mitzvot Bnai Noach as codified by the Rambam statute halachic code. This Aggadic source from mesechta Sanhedrin refers strictly and only to gere toshav temporary Goyim living within the borders of Judea.   The ethical-legal drosh of prophetic mussar which the Torah revelation of Sinai and Horev commands the chosen Cohen civilization to root itself in this Torah oath brit common law, never expressed through Aggadic sources within the Sha’s Talmud.    Chag Hanukkah directly opposes, and contrasted by Greek\Roman statute law like as expressed through the assimilated Rambam’s Yad statute halachic codification.   The lights of Chanukkah – the dedication to only interpret the Written Torah through the revelation of פרדס inductive sh’itta logic. In short:  Jewish law, the manifestation of the Sinai oath brit, precedent-driven, interpretive, judicial common law.   Just that simple.   No fancy Dance’n.

Arab Civilization Under Islam: Imperial Legislative Model:   The Quran (7th century):   Not a product of legal precedent or judicial debate.   But rather a statutory revelation—a legislative text.   The Caliphate (661–1258):  Governed through –   centralized rule, top-down decrees, juristic schools (madhahib) deriving law from Koran dictates; this alien system has absolutely no concept of precedent based and binding common law, no sugyanic rotation akin to the Bavli & Yerushalmi, no inductive logic\פרדס common-law systematic reasoning Oral Torah.

Abbasid Iraq (750–1258):  Influence overwhelmingly by Persian and Greek statute law—The Abbasids adopted various aspects of Persian bureaucracy, culture, and administrative practices, along with elements from Greek philosophy and science. This period displaced Arab Meccan–Medinan tribal structures with:  Hellenistic logic, centralized bureaucracy, canon-law style jurisprudence, philosophical reinterpretation of revelation, codified shari‘a.   Thus: Islamic law – legislative-revelatory, not Judicial precedent-based courtroom rulings of law.   It cannot be confused anymore than can Catholic dogmatism with Jewish “common law” in any T’NaCH or Talmudic sense.  Muhammad did not understand that Torah prophets – dependent upon Sanhedrin courts of common law.  No Sanhedrin court of common law existed in the days of Muhammad.  Nor did this foreign totally alien “wet-back” Goy understand that T’NaCH מלאכים/Angels created through the k’vanna of time-oriented Av tohor Torah commandments, based upon the entire Book of בראשית.   The development of the Koran fraud occurred centuries AFTER Jewish law had already matured and developed through T’NaCH Siddur, Mishna, Gemara & Aggadah/Midrash.

Applying This to Kiddushin: The Sugya as Civilizational Evidence.  This sugya of the Gemara of קידושין represents a complex, multi-tiered legal analysis.  Mishnah (210 CE) sets structural categories.   Gemara (pre-Islam) dissects exclusions and-or inclusions.   (According to the sh’itta of rabbi Akiva’s Amendments of rabbinnic logical middot, this idea comes under the heading of רבוי מיעט). Aramaic appears only as a רמז of kabbalah derivative reasoning which includes:  Av/toldah distinctions, in this specific Gemara of קידושין:  Daʿat-based maturity requirements, Mishkan-based metaphors, Common-law inferences (דיוקים), בנין אב from multiple domains (מקדש → אוהל → חופה).   All of this predates Islam.

A level of judicial sophistication absent from early Islamic jurisprudence.   Early Islam knows:Command, prohibition, prophetic decrees Sunna, (which refers the traditional practices, teachings, and examples set by the Prophet Muhammad in Islam.), and analogy (qiyās).  But not: sugyot, shakhla-vetarya, dialectical reversals, בנין אב, derashot, hermeneutic middot, multiple rotating interpretive vantage points, or common-law precedent formations found across the Talmud.

Midrash Rabbah’s chuppah metaphor—even if redacted during or after early Islam—rests entirely on pre-Islamic rabbinic traditions.  Thus even the later Midrash stands on foundations far older than Islam.   Chuppah as the “first house” (מדרש רבה) demonstrates a continuity of Jewish interpretive civilization rooted in the Mishkan.

This exposes a continuity that Islam never possessed in its own legal evolution.   Before the Koran existed, the Jews had already built a fully functional common-law civilization in Judea — Mishnah, Gemara, hermeneutic middot, and the interpretive sovereignty that defines the Oral Torah.   By contrast, the Arab-Islamic legal civilization arose centuries later, in a different land, with a different epistemology, and with no access to the Judean precedent-based oath-brit chosen Cohen people legal traditions.  Therefore Muhammad lied when he declared that his revelation of the Koran – an extension of the T’NaCH prophets revelation based upon the Torah at Sinai.

קידושין: סוגיה ב’ – משנה תורה

דף ג. אבל צריך לחזור — דתנן: וקונה את עצמה בשתי דרכים. מניינא דרישא למעוטי מאי מניינא דסיפא למעוטי מאי מניינא דרישא למעוטי חופה? This question over חופה addressed in Aramaic, the language of the kabbalah. The mention of חופה, particularly significant to contrast with the language of the Mishna האשה נקנית בשלש דרכים. Just as the Gemara interprets the language of the Mishna as a restriction on an immature baby so too the Gemara likewise restricts חופה as a means to achieve the mitzva of קידושין, even applicable to women who have developed the minimum of maturity.

Why the cloak and dagger Gemara Aramaic methodology? The Gemara often engages in multiple layers of interpretation, allowing for various readings of a Mishnaic text. This encourages rigorous debate and facilitates a more profound understanding of legal and ethical principles. The use of Aramaic can create a distancing effect that emphasizes the complexity of legal reasoning. Maturity critical in Jewish law, where varying degrees of maturity and capability significantly impact legal status.

In Jewish law, חופה signifies the act of marriage, while the כתובה protect the dignity of the woman. Marriage contracts, they outline the husband’s obligations to his wife. The chuppah ceremony serves not only as a public declaration of the marriage but also as a condition for the validity of the ketubah. The chuppah serves to formalize the marriage, making the couple halachically husband and wife. A man cannot achieve the mitzva of קידושין through חופה. Chuppah is a key ceremony that marks the beginning of the marital relationship.

The chuppah, crucial as it symbolizes the couple’s new home and serves as the public declaration of their union. It represents a shift from individual status to marital status. During the chuppah ceremony, the couple stands under a canopy, signaling the formalization of their marriage. This act is vital for the halachic recognition of the couple as husband and wife. The ketubah publicly read while the couple stands under the חופה. The mitzva of חופה learns from tallit wherein a man covers his head and upper body when he dav’vens tefillat קריא שמע. The בנין אב יסודי (hence the Aramaic language) the Mishkan.

The Torah instructs that if a person dies within a tent, all contents within the tent become Av tuma. The mitzva of קידושין makes a logical דיוק\inference. Standing in the shade of the חופה או טלית an Israel can elevate a toldot קום ועשה מצוה שלא צריך כוונה להזימן גרמא מצוה שנזקוק כוונה. Time-oriented Av commandments constitute as a מלאכה which creates יש מאין מלאכים. Toldot secondary commandments do not create מלאכים.

The mitzva of both חופה וטלית like a tent can elevate secondary Torah precedent commandments to Av tohor time-oriented commandments. A huge chiddush. The chuppah represents a significant moment in Jewish marriage, symbolizing the establishment of a home. It is a public and ceremonial act that signifies the formalization of a couple’s commitment. The טלית worn only by married men in Ashkenazi tradition, during tefillah. And signifies the commandments, aiming to elevate the wearer spiritually, to remember the 3 separate oaths sworn by the Avot to cut the brit which eternally creates the Chosen Cohen seed of the Avot.

The concept that both chuppah and tallit can be likened to the בנין אב Mishkan – the designated space for the revelation of the Shekinah. This suggests that by engaging in acts of chuppah and wearing a tallit, individuals can imbue תולדות קום ועשה ושב ולא תעשה מצוות וגם כל ההלכות שבתוך התלמוד into Av Torah time-oriented commandments which possess the holiness to create מלאכים יש מאין.

Herein the distinction between the white and blue tzitzit of tallit. The white threads cause a man to remember all the mitzvot of the Torah revelation at Sinai, (inclusive of the Oral Torah Talmudic halachot) cause Israel to remember the 3 distinct oaths sworn by the Avot wherein the Brit eternally obligates HaShem to create the chosen Cohen people in all generations despite pogroms or the recent terrible Shoah Wilderness generation שאין להם חלק בעולם הבא.

The chuppah, while critical in marriage ceremonies, serves as a subsidiary or supporting aspect to the primary methods of acquisition. Chuppah and ketubah create a legal foundation for marriage, establishing principles that protect the dignity of the wife. The tallit provides a constant reminder of the commandments, paralleling the functions of the chuppah by creating a space for divine interaction. Both the chuppah and tallit serve as בניני אבות to understand the revelation of the Mishkan, they all, so to speak, create sacred spaces for the Shekinah. The white threads cause a father to remember the oaths sworn by the Avot. The Techelet threads of the tallit cause the children born into the future to likewise remember the oaths sworn by the Avot to cut the oath brit which continuously creates the Chosen Cohen people.

מדרש רבה פרשה ט:ד — רבי חמא בר חנינא ורבי יונתן: רבי חמא בר חנינא אמר משל למלך שבנה פלטין ראה אותה וערבה לו. אמר פלטין פלטין הלואי תהא מעלת חן לפני בכל עת בשם שהעלית חן לפני בשעה זו. כך אמר הקב”ה לעולמו עולמי עולמי. הלואי תהא מעלת חן לפני בכל עת כשם שהעלית חן לפני בשעה זו. רבי יונתן אמר למלך שהיה משיא את בתו ועשה לה חופה ובית סיידה וכיירה וציירה. וראה אותה וערבה לו. אמר לה בתי הלואי תהיה החופה הזאת מעלת חן לפני בכל עת כשם שהעלית חן לפני בשעה הזו. כך אמר הקב”ה לעולמו עולמי עולמי. הלואי תהא מעלת חן לפני בכל עת כשם שהעלית חן לפני בשעה הזו

The 5th Oral Torah middah employed in this context as “found favor in my eyes”. Hence, may the Kallah find favor in the eyes of her new Husband like the musical Play: Wicked — ‘I have been changed for “GOOD”‘. Good in this context means תמיד or “permanently”.

Understanding the Gemara of קידושין viewed through the lenses of מדרש רבה.

Torah common law-משנה תורה rejects the Xtian “Paradigm” expressed through the clip Jihad in Bangladesh. Mercy, the 4th Oral Torah middah of the Oral Torah revelation at Horev, (Oral Torah the church denies even exists). Torah common law stands upon the יסוד (mystic Kabbalah) of bringing Case Din precedents in order to compare Case/Rule cases with similar Case\Din cases.

The prophets continuously compared Mercy with Grace (the 5th Oral Torah middah) when they invert their natural Order of רחום וחנון, as originally heard by Moshe Rabbeinu at Horev. These two opposing middot best understood through the כלל\פרט middot expressed through the kabbala of how rabbi Yishmael understood rabbi Akiva’s פרדס inductive reasoning thought process.

חנון כללי – it flows into ערך הפנים ורב חסד. ערך הפנים the 6th and רב חסד seventh middot of Torah judicial justice measurements. All the middot learn in pairs except for אמת which sits on the path of justice as the Nasi of the Sanhedrin court of 13 tohor middot of justice. These 13 middot Midrash refers to them by the סוד משל-נמשל metaphor הכסא-הכבוד נבראו. Rabbi Yochanan taught in mesechta ברכות, that ברכות צריך שם ומלכות … an identical but different perspective of the exact same משל\נמשל taught through Midrash הכסא-הכבוד נבראו. The Talmud views the revelation of the Oral Torah at Horev viewed through the lenses of רמזים. Whereas Midrash views the revelation of the Oral Torah at Horev viewed through the lenses of סודות. Just as the 13 middot learn in pairs, except the Nasi אמת of the Oral Torah court, so too do רמז\סוד define the k’vanna of all halachot within the Talmud. Whereas דרוש\פשט interprets the כוונה of all Aggadah & Midrashim on the T’NaCH Primary Sources of Common Law mussar literature.

The 4th middah of רחום stands upon the 9th Sefirah of יסוד – נצב התורה על רעיות. The Aramaic term רעיות compares to ריעות\friendships. רעיות the Aramaic targum of בנין אב in Hebrew. The רעיות for the middah of רחום: the mitzvot of genocide of all peoples of Canaan, the eternal War waged against Amalek\antisemitism ie Jewish assimilation and intermarriage with Goyim who reject the revelation of the Torah at Sinai, the דיני נפשות Sanhedrin Court ruling made against the stubborn and rebellious minor aged son, all Torah blessings vs. curses to live in the oath sworn lands in prosperity and shalom or endure judicial oppression of Par’o/Goyim bribed judges and/or prosecuting attorneys vertical courtrooms. The Torah absolutely rejects that the State pays the salaries of Court justices and attorneys. Commonly referred to in the Talmud as בית הלל ובית שמאי, also called “pairs”.

Tehillem 127:1 this פרט verse serves to define the כלל of Tehillem 127. The Holy Writing in the T’NaCH serve as the Gemara to the Mishna; the Mishna in reference to the T’NaCH – the Books of the Prophets. Specifically in this case the פרט p’suk of Yirmeyahu 1:10 contained within its כלל sugya of ירמיה א:ד-י.

בראשית רבה א:ד.

בראשית ברא אלהים. ששה דברים קדמו לבריאת העולם. ויש מהן שעלו במחשבה להבראות. התורה, והכסא, הכבוד נבראו. תורה – מנין? שנאמר (משלי ח) ה’ קנני ראשית דרכו. (This verse references the priority of acquiring wisdom in life. The language of קנני, thus relates to the opening Mishna of קידושין wherein a Man acquires the soul\title to the children born through the union of marriage with a specific woman so “acquired”. כסא – הכבוד מנין? דכתיב (תהלים לג) נכון כסאך מאז וגו’. This p’suk refers to the ‘throne of the king’ – a reference to the revelation of the 13 tohor middot revealed Orally to Moshe at Horev following the sin of the golden calf wherein HaShem made t’shuva and annulled his vow to make from the seed of Moshe Rabbeinu the chosen Cohen people rather than Avraham, Yitzak, and Yaacov. האבות וישראל ובית המקדש ושמו של משיח עלו במחשבה להבראות. The Moshiach compares to korbanot, both exist through formal swearing of oaths which dedicate tohor middot ie מלכות. Its not the form of some grand cathedral building, but rather the pursuit of judicial courtroom justice which defines the substance of intent of the Temple in Jerusalem. Therefore Moshiach and the building of the Federal Sanhedrin court system, referred to by the רמז of בית המקדש. Both swear a Torah oath brit to pursue righteous judicial courtroom justice which makes fair compensation of damages inflicted by Jews upon other Jews … the original intent or thought of Creation/להבראות.

האבות מנין? שנאמר (הושע ט) כענבים במדבר וכו’. The mussar of Hosea makes a focused theme which rebukes the unfaithfulness of Israeli kings. Their corrupt and perverted judgments when dispute heard before their courts. Hence the contrast between grapes which require a lot of water and the desert which lacks water. Hosea often calls Israel to remember the oaths sworn. Specifically: to rule the lands of Canaan with judicial justice. A rejection of the courtroom oppression of Par’o in the days of Moshe, Aaron, and Mariam. The eternal remembrance of redemption from Egypt as expressed through the mitzva of kre’a shma. ישראל מנין שנאמר (תהלים עד) זכור עדתך קנית קדם. This Tehillem bemoans the destruction of the Sanhedrin Federal Court system which translates to mean the g’lut of Jews returning to Goyim kingdoms who despise justice just as did Par’o. Confronted with the oppression of g’lut judicial injustice, only then does Israel remember the Torah oath brit of justice as sworn in the days of old.

בהמ”ק מנין שנאמר (ירמיה יז) כסא כבוד מרום מראשון וגו’. The reference to a throne of glory, a רמז to the 13 tohor middot Oral Torah revelation at Horev. That through the dedication of tohor middot our Yatzir HaTov rules over our Yatzir HaRaw within our hearts. The language מרום exalts the Oral Torah revelation at Horev. מראשון refers to the oath sworn at the Sinai acceptance-revelation, wherein Israel accepted the Torah as our Constitution to rule the land of Canaan with justice. שמו של משיח מנין? שנאמר (תהלים עב) יהי שמו לעולם וכו’. The Oral Torah mitzva of Moshiach does not exist as some cult of personality. The latter defines each and every false messiah throughout Jewish history. Moshiach not a passive noun but rather a concept obligatory verb. No single Man or Woman defines the name of Moshiach because the dedication of this Torah mitzva rejects the judicial oppression of the House of Par’o. The false NT messiah Jesus prioritizes “Sin” rather than “Justice”. The Pauline doctrine of “Original Sin” amplifies the fundamental error made by the corrupt NT Protocols of the Elders of Zion forgery. The name of the Moshiach compares to that of the Temple. Just as the latter prioritizes Sanhedrin lateral courtroom common law courts so too the name of the Moshiach theoretically applies to all generations of the Chosen Cohen People. As the House of Aaron dedicated holy korbanot so too Israel dedicates as holy the pursuit of righteous common law justice through Sanhedrin courtrooms.

רבי אהבה ברבי זעירא אמר אף התשובה שנאמר (שם ל) בטרם הרים יולדו. ואותה השעה תשב אנוש עד דכא וגו’. אבל איני יודע איזה מהם קודם. אם התורה קדמה לכסא הכבוד, ואם כסא הכבוד קודם לתורה From birth to grave this dichotomy metaphor refers to the relationship between the Torah and the Oral Torah as which serves as the First Cause inspiration wherein Israel remembers the oaths sworn by the Avot for the chosen Cohen people to inherit the oath sworn lands as an eternal inheritance. The fraud NT Protocols of the Elders of Zion forgery, its theology totally ignores the oath sworn land inheritance together with the Sinai brit to pursue righteous judicial courtroom justice with has the Torah Constitutional mandate of “Legislative [statute law] Review”. Therefore, it seems to me that the Order of progression follows that the Written Constitution mandates the Sanhedrin Federal common law courts. The Book of דברים having the 2nd name of משנה תורה which means “Common Law”.

א”ר אבא בר כהנא התורה קדמה לכסא הכבוד שנאמר (משלי ח) ה’ קנני ראשית דרכו וגו’. קודם לאותו שכתוב בו (תהלים לג) נכון כסאך מאז. ר’ הוגא ור’ ירמיה בשם רבי שמואל בר ר’ יצחק אמרו מחשבתן של ישראל קדמה לכל דבר. This closing statement addresses a key issue. Once Yosef Karo published his statute law halachic code, this effectively sealed the perversion of the Rambam Civil War. Wherein the מחשבתן של ישראל switched from remembering the oath sworn to the Avot concerning the land and its judicial justice obligations to defining עבודת ה’ לאמונה בשלחן ארוך – religious ritual observances replace the pursuit of judicial justice as faith.

A possible בנין אב for ירמיה א:ד-י, specifically the 10 p’suk, ירמיה ב:כט-ג:י. The first exile came as a direct result of avoda zara. Yet Jews today declare, as if they were Xtians or Muslims, there is only one God! Avoda zara theology all about personal belief in this that or some other God. Following the 10 plagues, the splitting of the Sea of Reeds and the revelation of the Torah at Sinai and Horev, these events witnessed rather than believed because some authority said so. Avoda zara creates cults of personality placed upon pedestals.

The brit faith spins around the central axis of inheriting the lands of Canaan as an eternal inheritance of the Chosen Cohen people. Shall Israel conquer Canaan and rule it like Par’o ruled Egypt or the kings of Canaan ruled through theft, sexual pollution, physical violence & oppressive brutality; specifically expressed through judicial bribery when the victims turned to the courts for restitution of damages inflicted. Shall Israel conquer Canaan and rule this land in the manner of Xtian and Muslim crush and despise minority populations, which compare to low hanging fruits easily plucked. The 2nd paragraph of the kre’a shma outright rejects Xtian and Muslim avoda zara – judicial oppression.

Straight judicial justice shares nothing in common with buying a beautiful dress for ones’ wife and taking her out to dinner. Justice requires t’shuva of remembering the oaths sworn by the Avot wherein HaShem swore a brit alliance that their seed would for ever live as the chosen Cohen people. Justice does not compare to forgetting your wife’s wedding anniversary. Justice requires compensation for actual acts of hatred! Justice requires compensation for actual acts of hatred! Comparable to the blood libel and ghetto gulag or ‘inferior race’ slanders which lead to the gates of the Nazi death camps – acts of absolute hatred and contempt – acts of absolute hatred and contempt.

דברים יד:כב-כז This sugya addresses מעשר שני and acquiring what your heart desires to eat and wear within the City of the Great Sanhedrin Court. This tohor time-oriented commandment creates מלאכים שנברא בקידושה of the Av tohor mitzvot. Israel dwells within the land with security and contentment.

The creation of Adam compares to the precedent of כוי in the closing opening sugya of קידושין. The Torah refers to Adam as האדם לנפש חיה. As the כוי has qualities of both domestic and wild animals so too Man has a Yatzir driven by tohor vs tuma middot spirits. This Human Nature does not qualify as “Sin”. The NT Protocols of the Elders of Zion fraud, imposed a guilt trip which caused Russian peasants to hate and despise Jews. The false notion that Man Kind needs redemption form “Sin”, millennia has cursed Humanity. Slander does not determine the guilt of a man. Only the courts of common law – they rule and distinguish between the righteous and wicked among the Jewish people; emotionally defined as the flow of divine Oral Torah middot; understanding the emotional extremes seen through the lenses of the Yatzir HaTov vs. the Yatzir HaRaw spirits which rule the Human heart/mind relationship.

When a person behaves “Coy” – they seek to deceive others through deceptions like false modesty etc. Bipolar Disorder also known as Manic Depression – opposite pairs of Keter/Malchut of the Sefirot within the framework of the Zohar kabbalah. This Dr. Jekel Mr. Hyde dichotomy defines the eternal struggle between the opposing tohor/tuma spirits which drive the Yatzirot within the bnai brit heart. Its this eternal struggle between conflicting middot which religions of avoda zara confuse with God vs. Satan primitive and barbaric superstitions. Torah wisdom requires that students of Torah learn and discern the distinctions which separate one tohor middah from another. The middah of רב חסד for example – best defined through the Aramaic mystic term מאי נפקא מינא ובעברית תמיד מעשה בראשית.

Hence the middah of רחום stands upon the precedents of genocide commandment: war against the peoples of Canaan, the eternal war against Amalek, the judicial death sentence imposed upon the stubborn rebellious minor son, and blessings vs. curses ie ruling the land with judicial justice vs. enduring g’lut Goyim judicial oppression. The spirit of mercy breathes within the Yatzir Ha’Tov when Sanhedrin justices prioritize the blessing of Israel ruling the land with justice by not assimilating or copying the customs and cultures of Goyim populations and/or civilizations which reject the revelation of the Torah at Sinai. The 2nd Sinai commandment quite clear – Jewish avoda zara results in g’lut from our oath brit homelands. Just that simple, no fancy dance’n.