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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Prominent leader of the Protestant Reformation in Switzerland during the 16th century, specifically in Zurich. Zwingli’s teachings emphasized the authority of Scripture, yet failed to move beyond sophomoric translations made by Catholic bible scholars. He did not encourage people to learn the original Hebrew T’NaCH. His opposition to the Catholic reliance upon saint worship and employment of images truly a minor issue seeing that he failed to examine the T’NaCH as a Hebrew and Aramaic text. Hence Swiss Protestantism all show and no go just like Catholic practices. Only he masturbated with his opposing hand.

Failure to engage in the original Hebrew/Aramaic texts amounts to tits on a boar hog undergraduate scholarship. He failed to address the Nicene perversion which employed theology to create a Trinity God belief system as the standard of faith RATHER than the Torah definition of faith as righteous Justice pursue! The retarded Protestant Reformation compares to a child born XXX or XXY chromosome mutation.

The emphasis on original texts, such as the Hebrew Bible (Tanakh) and the complexities of early Christian doctrine, is a significant aspect of theological scholarship and debate, which Zwingli theology utterly failed to explore and grasp. The Protestant revolt – its failure to address the Central Nicene Council utter perversion of faith, comparable to the fictional mythology of Mary’s virgin birth abomination which directly imported Zeus as the father of Hercules.

The Nicene Creed negates the revelation that nothing in the Heavens, Seas, or Earth compares to God. The Nicene Creed, established in 325 CE, was intended to unify Christian belief regarding the nature of Christ and the Trinity, affirming the divinity of Jesus and his relationship to God the Father. It ignored the T’NaCH text which openly declared that “God is not a Man”. Furthermore, the Protestant Reformation utterly failed to address the elephant locked inside the China Closet…the mitzva of Moshiach — an Oral Torah commandment. Oral Torah expressed as T’NaCH prophetic mussar common law. The bible translations all universally failed to turn to the language of the T’NaCH to define the critical terms within the language of the T’NaCH itself. The term prophet does not mean a seer who foresees the future. Seers who claimed to foresee the future the T’NaCH referred to them as ‘false prophets’. The gospel narrative wherein it makes the claim that Jesus fulfilled the words of the prophets defines the T’NaCH definition of ”false prophesy”.

Translations, let’s start with the opening word of בראשית – Genesis. בראשית contains within its 6 letters ברית אש, ראש בית, and ב’ ראשית. The latter serves as a בנין אב/precedent (Torah being a common law legalism which the new testament forgery failed to grasp.) for the Yatzir Ha’Tov vs. the Yatzir Ha’Ra within the heart; comparable to the struggle between Esau and Yaacov in the womb of Rivka. Yet when the students of JeZeus asked him to teach them how to pray? JeZeus failed to understand that Torah tefillah, which learns from kre’a shma precedent, a matter of the heart.

Meaning a person dedicates holy to HaShem tohor middot which quicken the Yatzir Ha’Tov within the heart and not the tuma middot of the Yatzir Ha’Ra within the heart. JeZeus falsely instructed that his Father God lived in the Heavens rather than within the Heart as the brit sworn between the opposing cut in half pieces internalized the dedication of tohor middot as the expression of the revelation of the 13 tohor middot revealed first to Moshe at Horev ‘ה’ ה’ אל רחום וחנון וכו. Just as HaShem a spirit and not a word so too all these 13 middot – spirits and not word translations. The Yatzir Ha’Ra learns from the sin of the Golden Calf wherein the ערב רב, who lacked fear of אלהים, translated the revelation of the Name contained within the first Sinai commandment, the definition of observance of all Torah commandments לשמה או לא לשמה – something like Shakespeare’s: To be or not To be – that is the question! JeZeus falsely taught his students that prayer directed to some Father God who lived in the Heavens – no different than Father Zeus.

Worse the counterfeit new testament Roman forgery failed to grasp that the opening Book of בראשית introduces the subject of the “creation” of the chosen Cohen people through the dedication of tohor time oriented commandments; like as specifically found in tefillah such as the mitzva of kre’a shma. Tefillah separates and discerns between Yatzir vs. Yatzir like the mitzva of shabbat discerns between Shabbat & Chol, between מלאכה from עבודה. Therefore the false messiah god JeZeus – totally ignorant in how to pray and how to keep shabbat.

False the Koran’s Tawhid Monotheism most certainly does not align with the revelation of the Tribal God of Sinai. Both Xtianity and Islam teach the trief theological declaration of God as a Universal God. The Talmud teaches that only Israel accepted the revelation of the Torah at Sinai. Therefore the revelation of the Torah at Sinai revealed a local Tribal God rather than a Universal God who lives in the Heavens like as Zeus and Jesus.

The Torah story of Israel in Egyptian slavery, it recognizes that other Gods live. The priests of Par’o called upon their Gods to turn water into blood – as a powerful example that the Torah rejects the Xtian and Muslim theology of Monotheism. Therefore since both religions demand from their followers to worship different Gods and both religions do not obey the commandment to obey the Torah לשמה ie first Sinai commandments as the basis of all tohor time-oriented Avot commandments which defines the revelation of the Torah at Sinai. Therefore both JeZeus and Muhammad = false prophets.

Mishnah
The Torah reveals a localized understanding of God, specifically as the God of Israel, and rejects the notion of a universal deity as presented in Christianity and Islam. This understanding is foundational to the Jewish faith and is articulated through the commandments given at Sinai.
Gemara
Challenge 1:

Is it not written in the Torah that HaShem is the Creator of the heavens and the earth, implying a universal aspect to His nature? The Torah employs the language in the act of Creation אלהים.

Resolution:

While the Torah does declare HaShem as the Creator, but rather אלהים, this does not necessitate a universal worship of Him by all nations. The specific Torah oath alliance made with Israel at Sinai establishes a unique relationship, indicating that while HaShem inclusive with אלהים as the Creator, The Sinai revelation of השם within the first commandment serves as the foundation for all the Torah commandments thereafter. The revelation of the Torah at Sinai directed specifically to the chosen Cohen people alone.

Challenge 2:

But did not the prophets, such as Isaiah, proclaim that all nations will eventually recognize the one true God? Resolution:

Indeed, the prophets speak of a future recognition of HaShem by all nations, when these nations recognize Israel as the Chosen Cohen seed of Avraham, Yitzak, and Yaacov. Neither the new testament forgery nor the koran validate Israel as the chosen Cohen seed of the Avot. The koran replaces Yishmael for Yitzak at the Akadah. The prophetic vision of Goyim acceptance of Israel as the chosen Cohen people hardly qualifies as the exalted theologies of belief in One God.

Challenge 3:

How can one assert that the existence of other gods is acknowledged in the Torah, as seen in the plagues of Egypt, without undermining the principle of monotheism? Resolution: The Torah acknowledges the existence of other gods in the context of idolatry and the challenges faced by the Israelites, whose Yatzir Ha’Ra incites them to assimilate and intermarry with Goyim who do not accept the revelation of the Torah at Sinai. Hence the sages teach that the mother determines the Jewishness of the child, based upon the Torah negative commandment for the chosen Cohen people not to marry Goyim women. Therefore among Cohonim the father determines the status of Cohen children and not the mother. The Torah commandment to remember the redemption from Egyptian slavery, who demonstrates His power wherein the 10 plagues judges the Gods of Egypt. This Torah narrative reinforces the concept that while other Gods may be worshipped, they ultimately powerless comparable to an idol carved from the wood of a tree. That same wood used to heat ones’ house and cook ones’ food!

Challenge 4:

If the Torah is meant solely for Israel, how do we reconcile the commandment to be a “light unto the nations”? Resolution: The commandment to be a “light unto the nations” does not imply that the Torah’s laws apply universally but rather that Israel’s adherence to the commandments serves as a model of ethical and moral behavior. This role is to inspire other nations to recognize the wisdom of the Torah – held with respect and awe – rather than kicking the door of the Sukkah because its too hot.

Challenge 5:

What of the teachings of Jesus and Muhammad, who both claimed to fulfill the prophecies of the Hebrew Scriptures? Resolution: The definitions of prophecy in the Tanakh emphasize moral and ethical guidance rather than mere foretelling of events. Therefore, the claims of Jesus and Muhammad to fulfill the prophecies, their teachings diverge from the core principles of the Torah, do not align with the true prophetic tradition. The revelation of the Torah presents HaShem as humbly as a localized deity for Israel, supported by the text of the Torah, the prophetic literature, and the historical context of the Avraham Yitzak and Yaacov oath alliances.

Ignatius of Antioch (c. 35-107 CE), emphasized the idea of the New Covenant as superseding the Old Covenant, suggesting that the laws of the Torah were no longer binding on Christians. He viewed the Jewish law as a precursor to the grace found in Christ. In his letters, Ignatius often contrasts the “old” and “new” covenants, implying that the teachings of Jesus fulfill and replace the Torah. This interpretation overlooks the ongoing significance of the Yom Kippur remembered Sin of the Golden Calf replacement theology wherein HaShem made the sanctification of His Name by doing t’shuva and where HaShem annulled the vow made to Moshe to make of his seed the chosen Cohen people rather than the oaths sworn to Avraham Yitzak and Yaacov.

Justin Martyr (c. 100-165 CE), argued that the Jewish people had failed to recognize the true meaning of the Scriptures and that the Church had inherited the promises made to Israel. He claimed that the Church was the “new Israel.” In his “Dialogue with Trypho,” Justin asserts that the prophecies concerning the Messiah are fulfilled in Jesus, thereby suggesting that the oath alliance sworn at Sinai utterly irrelevant for Xtians. This theology utterly rejects the revelation of the Torah at Sinai, replaced by the Romen new testament forgery.

Augustine of Hippo (354-430 CE), likewise embraced the sin of the Golden Calf “replacement theology,” which posits that the Church has replaced Israel as the chosen people of God. He viewed the Old Testament as primarily a historical account that pointed to the New Testament. Clearly this theology failed to distinguish that the prophets instructed Israel through prophetic mussar – applicable to all generations of the Chosen Cohen people. In “City of God,” Augustine argues that the Jewish people are no longer the recipients of God’s promises, which misinterprets the enduring nature of the Sinai oath brit alliance which Chag Yom Kippur remembers that even HaShem cannot profane a Torah oath.

Islamic Jurisprudence and its Quranic Interpretation. Islamic teachings often present the Quran as a final revelation that supersedes previous scriptures, including the Torah. This perspective implies that the Sinai revelation accepted by the Israelites – no longer applicable. Verses such as Surah Al-Ma’idah (5:44-48) suggest that the Quran confirms previous scriptures but also asserts its authority over them. This interpretation can lead to the view that the Sinai covenant is obsolete, which contrasts with Jewish beliefs about the eternal nature of sworn Torah oaths.

Hadith Literature, emphasizes that the Jewish and Christian communities have deviated from the true path, suggesting that their interpretations of the covenant are flawed. This leads to a dismissal of the significance of the Sinai covenant in Jewish tradition. Islamic Legal Theory (Fiqh) often emphasizes the Quran and Hadith as the primary sources of law. This marginalization of the ethical teachings found in the Torah simply a different Gold Calf replacement theology. The interpretations of post-Sinai covenantal concepts by early Church Fathers and in Islamic jurisprudence reflect significant theological shifts that diverge from the original intent and understanding of the Sinai sworn oath alliances.

To contrast the distortions of the Trinity, the virgin birth, and universal monotheism with Torah halachic examples, we can examine how each of these concepts diverges from the principles established in the halachic-mussar tradition. This approach will highlight the foundational teachings of Judaism and their implications for understanding God, prophecy, and ethical behavior. The concept of the Trinity posits that God exists as three distinct persons (Father, Son, and Holy Spirit) in one essence. This theological construct is central to Xtian belief but is not found in Jewish thought. The Shema (Deuteronomy 6:4) declares, “Hear, O Israel: The Lord our God, the Lord is One.” Where the word One does not declare Monotheism but rather that the 3 sworn oaths made by Avraham, Yitzak, and Yaacov “remembered” and One within the Yatzir Ha’Tov of the chosen Cohen peoples’ hearts. Both T’NaCH common law prophetic mussar and Talmudic common law halachic ritual practices fundamentally abhor avoda zarah as Av tumah spirits which profane the heart through the median of the Yatzir Ha’Ra.

The virgin birth of Jesus is a key doctrine in Xtianity, asserting that Jesus was conceived by the Holy Spirit and born of the Virgin Mary, thus emphasizing the replacement Trinity theology. The concept of a virgin birth undermines the traditional understanding of familial and tribal connections, which are crucial for the re-establishment of the Tribal Republic remembered through the First Commonwealth. The laws of family purity (Taharat HaMishpacha) and the significance of marital relations in Jewish life highlight the importance of human relationships in the context of procreation. The notion of a virgin birth aligns with the Greek mythology and the birth of Hercules a Greek Man-God.

The idea of universal monotheism, as presented in both Xtianity and Islam, suggests that all people are called to worship one God, directly declaring the specific oath Chosen Cohen People brit alliance, that this Torah relationship – no longer relevant. The Sinai covenant (Exodus 19:5-6) establishes a unique relationship between God and the people of Israel, designating them as a “kingdom of priests and a holy nation.” This covenant is specific and particularistic, emphasizing the responsibilities and obligations of the Jewish people. The concept of the Noachide laws refers strictly and only to Goyim known as ‘Gere Toshav’/temporary residents. The 7 mitzvot bnai noach do not apply to Goyim living outside the borders of Judea. Further proof that the Torah revelation has no connection what so ever with the tuma avoda zara of some Universal monotheistic God. The assimilated Rambam perversion of Talmudic common law to Greek/Roman statute law, that treif assimilated Jew embraced the belief in a Universal God. Hence he ruled that the 7 mitzvot apply to all Goyim. But both the court of Rabbeinu Yonah in Spain and the Baali Tosafot in France, specfically in the year 1232, 28 years after this רשע died, agreed with the court of Rabbeinu Yonah and placed the ban of נידוי upon the Rambam.