The Rise of a New Middle East. In 1948 post Shoah Jewry, compares to the mythical phoenix rising from the ashes.

At the heart of the Jewish State beats the pulse of Shabbat observance. Zionist Israel – a secular State. How to understand and correctly interpret the קידוש sanctification of Shabbat that forbids the types of work necessary to build the Mishkan — specifically מלאכה. Off the דרך Yeshiva institutions emphasize what Jews can’t do on Shabbat.

This tuma צר עין expressed by religious Orthodox Judaism rabbis has defined the cultural identity of g’lut Jewry following the Roman forced expulsion of Jews and the renaming of Judea unto Palestine by European aliens. Arabs cannot even pronounce the letter “P” as in Balestine! Arafat’s opportunistic propaganda declares the Balestinian people descended from the Philistine boat people who invaded Gaza from the Greek Islands. As if Arabs originated from ancient European civilizations.

The connection between מלאכה כנגד מלאכים. The shabbat קידוש by emphasizing איסר מלאכה therein defines עבודת השם on the 6 days of chol. This Torah commandment, עבודת השם, Jews dedicate their obedience to the Torah by sanctifying the חכמה של תורה – שנקרא מלאכה, throughout the 6 days of Chol. Shabbat serves as the logical דיוק which specifies the wisdom of the Torah throughout the Ages and generations.

On the day of Shabbat a person rests from doing the עבודת השם of מלאכה which creates מלאכים created through the מלאכה of טהור זמן גרמא מצוות. Shabbat as a time-oriented commandment dedicates not to sanctify time-oriented commandments on that one day of the week. Hence totally not relevant whether a person first squeezes the juice of a lemon onto sugar in a glass, and their after fills that glass with tea. Rabbi Yisrael Meir Kagan (the Chofetz Chaim), author of the Mishnah Berurah (1947), his commentary to the assimilated statute halachic code originally written by Yosef Karo – both men walked completely off the דרך.

The day of Shabbat Jews דוקא do not do the עבודת השם required to construct the Mishkan – establish a מקום קבוע for the Shekinah. Meaning, Jews do not do mitzvot which requires k’vanna on the time-oriented mitzva day of Shabbat. The logical דיוק instructs a powerful mussar. On this day Jews rests from sanctifying acts of מלאכה; to sanctify the dedication to do acts of tohor time-oriented commandments which require k’vanna on the 6 Days of Chol – the definition of the Torah commandment known as עבודת השם. During the 6 Days of Chol – like shabbat – Jews dedicate not to doing acts of theft, oppression, sexual perversion, and judicial injustice to our bnai brit allied Cohen people.

Shabbat as a day set apart from the שישה ימים של חול, serves primarily as a day of rest from creating מלאכים על ידי זמן גרמא מצוות. During these 6 days of “shabbat” (shabbat understood as inclusive of the entire week and not simply one day of that week.), Jews חכמה של תורה creates more “allies” on our side than the multitudes of Goyim enemies who seek another Shoah; like the Armies of Arabs in both the 1948 and 1967 Wars. Therefore, viewed from this perspective the mitzva of Shabbat simply crucial for spiritual rejuvenation. A purpose rest from doing time-oriented commandments with k’vanna, such that a Jew re-invigorates his dedication of doing עבודת השם time oriented commandment wisdom throughout the coming 6 days of Shabbat, based upon the Order of Creation of the Universe.

The Hebrew terms far clearer and more precise than translations or transliterations. מלאכה כנגד מלאכים, this Hebrew distinguishes “work” from “Angels”. The Hebrew of כנג means “contrasted by” something like מידה כנגד מידה translated as Measure for Measure, a method of judicial justice. The measure a person inflicts damages upon a person, that precise “measure” of damages the guilty respected to pay to the victim. Damages ways such thing as emotional humiliation and disgrace of ones’ honor in addition to simple physical damages.

With the AI cutting and pasting Hebrew with the command translate, permits non Jews to easily translate Hebrew words. The term איסר מלאכה — banned for forbidden work, specifically on the day of Shabbat. The טיפש פשט\bird brained literal translation of “not doing work” simply brain dead stupid because עבודה, another word for “work”. The Aramaic term: מאי נפקא מינא jumps straight into kabbalah – the concealed or hidden ideas; it translates as “What’s the difference”. In this case between the words מלאכה כנגד עבודה? Specifically to how it applies to doing עבודת השם – Divine service or worship as a Torah commandment. Herein the mitzva of Shabbat which דוקא-precisely explicitly forbids doing מלאכה on shabbat. Bird brained religious rabbis instruct in Yeshivot across the Planet since the Reshonim (950-1450 ce) ”forbidden to do all manner of work on shabbat!!!” A complete load of bull shit! מלאכה, a term employed in the Torah describing the building of the Mishkan/Tabernacle. This “work” – skilled craftsman labor – such as cutting and polishing gem stones etc. Why does shabbat forbid acts of skilled craftmanship labor on shabbat? This question the ignoramus Jesus and Muhammad did not know.

Why? Because both these “Protocols of the Elders of Zion” (the pre-Bolshevik revolution slander fraud wherein the Czar’s secret police justified the Russian pogroms of the 1880s based upon this fraud book. Both the New Testament and Koran, simply earlier examples of the Protocols of the Elders of Zion fraud.) had no knowledge of the fundamental basic building blocks upon which stand the P’rushim (They predated the rabbis of the Talmud during the Hanukkah war against the Syrian Greeks) defined Oral Torah Horev revelation expressed through the inductive logic known as פרדס.

(I realize that this seems like Moon made of green cheese nonsense. But to understand traditional Sanhedrin courtroom “faith” which defines justice as “fair compensation of damages inflicted” rather than belief in some theologically defined belief in Jesus or Allah as God.)

The fraudulent texts New Testament and Koran, their Greek rhetoric foundation of crowd control, immediately jumps into deep waters knowing that their Goyim reading audiences do not know how to swim. Hence people in desperation of drowning grasp anything “they believe” will save their lives! The Apostle Paul introduced, for example, the idea of “original sin”. All mankind doomed to burn in the flames of Hell for all eternity consequent to the fall of Adam and Eve in the Garden of Eden. Hence the need for Jesus the messiah who “SAVES”. The Koran defines prophet as a person who warns people. It declares that prophets, sent to all people – and these prophets – who warned their people of eternal death – spoke the language of the people that Allah sent them to warn. Arabs the last people on the Earth who received Allah’s prophetic warning of approaching eternal death. Hence Muhammad the last of the prophets!

Alas the Torah does not define a prophet as a having the primary purpose of warning their people. The Torah brit stands upon blessings כנגד curses; Life כנגד Death. The 5th Torah Book of D’varim states this quite plainly.

Greek rhetoric propaganda never defines its most basic and fundamental terms. It leaves these most essential building blocks of understanding floating as undefined terms in the air. It then proceeds to throw the reading audience into deep water without a life raft! In 2008 candidate Obama did this same stunt with his “CHANGE” political rhetoric. Never in the 8 years of his Presidency nor thereafter did he ever once define this term “CHANGE”, which got him elected into Office as an America messiah. Two weeks into Office as President the Nobel Peace Prize awarded to Obama!

Torah prophets do not foretell the future as the New Testament defines the term “prophet”. The Torah refers to av tuma avoda zara witchcraft as persons who declare future events! Both Greek rhetoric function as substitute theology and revisionist history. No different from the fraudulent “Protocols of the Elders of Zion” wherein the Czarist secret police justified the Russian pogroms against the Jews.

Greek rhetoric compares to a man who pulls a rabbit out of his hat. It appeals to emotions rather than rational thinking. During the Biden Administration the Trump derangement syndrome where democratic supporters threw all manner of hatred against Trump and his supporters. Hillery Clinton’s rhetoric called Maga – Deplorables!

The fraudulent books New Testament and Koran totally ignored the basics of Yiddishkeit! Rabbi Akiva taught as the basic of his understanding of פרדס inductive reasoning the middah of רבוי מיעט. A principle of textual interpretation that contrasts a general inclusion (רבוי) with a specific limitation (מיעט).

Impossible to read and understand the Torah while ignorant of the basic fundamentals, the building blocks which construct the Oral Torah inductive logic system revealed to Moshe at Horev which permits later generations to interpret the intent of the written words of the Torah.

The lights of Hanukkah dedicate the P’rushim commitment to only interpret the Written Torah and NaCH prophets through פרדס, as opposed to Greek syllogism deductive logic, reasoning. Herein defines the k’vanna/intent of lighting the lights of Hanukkah as a mitzva from the Torah throughout the generations!

Shabbat a מיעט, whereas the 6 days of the week a רבוי. The טיפש פשט Reshonim scholars of the Torah and Talmud, their religious rhetoric took a “literal” (Think fundamentalist Xtian reading of the Creation story in their silly bibles.) reading of מלאכה which the Reshonim deduced to mean: “Do not do work on shabbat”. Brain dead stupid religious rhetoric sucks rotten eggs!

The Reshonim scholars not well versed in the basics. The Rambam Civil War re-fought the P’rushim/Tzeddukim Civil War! Only g’lut Jewry accepted the assimilated Rambam Karaite theology which perverted Torah faith from the righteous pursuit of judicial justice to the Av tuma Xtian and Muslim belief into one God. Monotheism rapes the 2nd Sinai commandment; if only one God then no reason to command not to worship other Gods!

The Torah commandment לא תעשה מלאכה על יום שבת – forbidden to do work on shabbat – does not follow the Greek deductive logic which deduces that this commandment refers to shabbat. Rather had the Reshonim scholars understood the fundamental basics of Talmudic literature they would have understood that rabbi Akiva’s רבוי מיעט as a logical דיוק/inference. Forbidden to do מלאכה on the day of shabbat, to commanded רבוי, to raise תולדות/secondary positive and negative Torah commandments, as common law precedents (משנה תורה means common judicial law), to elevate these secondary Torah commandments which do not require k’vanna to av tohor Torah commandments, זמן גרמא מצוות, which do require k’vanna – throughout the 6 days of “Shabbat”. Shabbat like a pun means both one day AND the entire week!

The term מלאכה therein functions as a definition of rabbi Yishmael’s פרט כלל – specific/general classification of Oral Torah inductive reasoning logic. The Greek rhetoric employed by the converted Reshonim Karaites never developed anything more than a corrupt “fuzzy logic” understanding of Tannaim middot of logic and how one Tanna’s middot of logic amplified another Tanna’s middot of logic.

The post Karaite Rambam Civil War perverted faith as the righteous pursuit of judicial just compensation of damages inflicted …

Rambam’s song “אני מאמין” (Ani Ma’amin) prioritized faith into 13 principles of Jewish belief. An utter perversion of rabbi Yishmael’s 13 middot of logic. The Rambam’s song perverted faith as the righteous pursuit of judicial Sanhedrin court room justice which makes fair restitution of damages inflicted … changed through a Greek rhetoric substitute theology into pie in the sky core beliefs such as the unity of God, the coming of the Messiah, and the resurrection of the dead. The Torah anointed Aaron as Moshiach; the dedication of korbanot function as a משל\נמשל mussar prophetic instruction that Torah faith commands the righteous pursuit of fair judicial justice among the bnai brit people. Hence, based upon this Torah common law precedent the prophet Shemuel anointed both Shaul of the tribe of Binyamin and David of the tribe of Yechuda – moshiach. The Talmud teaches greater respect shown to the Talmud scholar than to the Moshiach because anyone can be worthy of being anointed as Moshiach whereas a Talmudic scholar 1 in ten thousand!

The Torah mitzva of Moshiach, like the mitzva of Shabbat – all bnai brit Israel can keep and sanctify. The mitzva of Moshiach anoints the dedication to pursue Torah faith – pursue justice and rule the land with righteous fair compensation of damages Jews inflict upon other Jews. Based upon the Torah precedent of Moshe anointing the House of Aaron as Moshiach. This mussar instruction taught through משל\נמשל. Aaron no more dedicated as Moshiach to offer barbeques unto Heaven as did the first born Cain son of Adam. נמשל, Aaron through the עבודת השם של קורבנות sanctifies the Torah oath alliance brit that Israel forever pursues the faith of righteous pursuit of judicial common law justice among and between our people, within the borders of ארץ ישראל. Therefore rabbi Yochanon teaches that ברכות require שם ומלכות.

This fundamental precondition separates blessings from Tehillem praise. The latter does not require שם ומלכות just as the תולדות תרי”ג קום ועשה ושב ולא תעשה מצוות, these secondary Torah commandments – which serve as Torah precedents in like fashion as do Talmudic Gemara halachot – which elevates understanding of rote ritual commandment to זמן גרמא מצוות שצריך כוונה. The artisan skill required separates the secondary Torah commandment – עבודה, and makes an aliyah of these commandment to טהור זמן גרמא מצוות שכן נזקוק כוונה. Herein the mitzva of shabbat makes this fundamental הבדלה which separates and distinguishes time-oriented commandment from secondary positive and negative commandment and\or Talmudic halachot.

The Talmud functions as the revelation of the Oral Torah at Horev precisely because its warp/weft threads of halacha כנגד aggada defines and establishes the culture, customs, and chosen Cohen people identity of the Jewish people throughout all Ages and generations.

Arabs learn to lie cheat and steal straight from their mothers’ milk

The 7 October 2023 slaughter of 1200 to 1300 Israelis in one day and the jubilation of Gazans who stole and hid Israeli captives for 2 years, those horrific attacks utterly refute the ignorance of Israeli grace which the Sharon government in 2005 unilaterally withdrew from Gaza to award a Gaza Oslo Accord Palestinian state.

The revisionist history of this pro-Palestinian pie in the sky narishkeit barely acknowledges the 7 October attacks at all. Instead, it treats Hamas as a legitimate “resistance” movement and frames any attempt to disarm it as imperial aggression. It portrays the proposed International Stabilization Force (ISF) as a tool for U.S.–Israeli domination; the ISF is not peacekeeping but “outsourced occupation.” Arab and Muslim states are being pressured or bribed to participate. The real goal is eliminating Hamas and other armed groups.

It suggests that the U.S. and Israel are divided on tactics, not goals. Its propaganda claims that Israel wants total disarmament before any force enters Gaza. While the U.S. wants a phased approach to avoid regional backlash.

It frames Hamas’s disarmament as illegitimate unless a Palestinian state is created. The half-truth propaganda argues that Hamas should only consider disarmament if statehood is guaranteed. While it totally ignores the 2005 unilateral Israeli withdrawal from Gaza! This propaganda: ignores the Oct7th massacre, ignores the hostages, ignores the sexual violence, ignores the indiscriminate killing of civilians, and then argues that Hamas deserves political concessions…

Inversely its one hand clapping noise declares: Hamas is “resistance,” not a terrorist organization. Israel is the sole aggressor. International intervention is inherently colonial. Palestinian armed groups are entitled to remain armed.

What the article doesn’t address: No acknowledgment of the Oct 7 atrocities. No mention of Israeli civilian suffering or hostage families. No recognition that Hamas embeds itself among civilians, creating humanitarian disasters. No discussion of Hamas’s charter, ideology, or long-term goals. No acknowledgment that many Palestinians themselves oppose Hamas.

This twisted Nazi like propaganda which erases or minimizes the 7 October 2023 massacre; ignores the unilateral Israeli withdrawal from Gaza in 2005, and then argues Hamas and “resistance” are entitled to political rewards and international protection simply not an actual analysis — it is propaganda and revisionist history. Hamas is designated a terrorist organization by the EU, U.S., UK, Canada, and others, and its founding charter and practice include armed struggle, rejection of Israel’s legitimacy, and systemic attacks on civilians.

This pro-Palestinian has the right to criticize Israeli policy, question U.S. strategy, or debate the wisdom of any future multinational force in Gaza. Those are all legitimate arguments. But when an article skips from “occupation” to “resistance” without passing through 7 October, treats Hamas as a misunderstood actor entitled to keep its weapons, and calls attempts to disarm it “colonial,” it is not seeking justice. It is rewriting history to reward the perpetrators of one of the worst massacres of Jews since the Holocaust.

mosckerr
Trump’s Gaza plan: A foreign force to finish the job

Why the Sinai revelation abhors Paul’s letter of utter abomination: Ephesians 1:15-23

Ephesians 1:15-23 an utter perversion of faith and as such a Torah abomination. Torah defines faith as the righteous pursuit of judicial justice which restores fair compensation of damages inflicted both intentionally or by accident. Classic av tuma avoda zara defines faith through theology & creed belief systems which introduce new Gods who prior to introduction of religious propaganda no one ever heard of before.

When Israel came out of the judicial oppression and injustice of Egyptian slavery, Israelites never heard of the Gods of Baal worshipped by the Canaanite kingdoms. The 10 plagues judged the Gods worshipped by Par’o and Egypt just as the total destruction of 33 Canaanite kingdoms judged the Gods worshipped by those uprooted Canaanite civilizations.

The next verse introduces a critical next substitute theology wherein the NT fraud introduces prayer as a substitute for tefillah. The latter ideally requires swearing a Torah oath לשמה while standing before a Sefer Torah with a minyan; prayer possesses none of these requirements. Tefillah dedicates specified tohor Oral Torah middot which Moshe orally heard at Horev following the sin of the Golden Calf wherein the ערב רב שאין להם יראת אלהים substituted a word name metaphor for God/אלהים and replaced the revelation of the Name expressed in the first Sinai commandment. Both the NT fraud and Korah alien introduce names of new Gods.

The next verse introduces the later dogmatized Nicene Creed which introduced the new God of Trinity as the absolute Universal God which supplants the Torah revelation at Sinai which only the 12 Tribes of Israel embraced this local god as the God of Abraham Yitzak and Yaacov. The substitute theology “Spirit of wisdom”, supplants time-oriented mitzvot which require k’vanna as “the” wisdom of the Torah revelation at Sinai with some undefined “spirit of wisdom” that clearly does not compare to מלאכה required to dedicate tohor time-oriented commandments as Torah wisdom.

The next verse specific further defines the 16th verse “my prayers”. It fails to address the struggle of the opposing Yatzirot within the heart as the Oral Torah teaches. Substitutes belief in some false messiah as a substitute for the righteous pursuit of justice; on par with the 70 virgins in the world to come which the Koran rhetoric worships pie in the sky declarations which have absolutely no proof. Israel came out of Egypt to conquer Canaan to rule that land with righteous judicial justice. This vision of faith totally different from the Paul’s letter.

This next verse introduces belief as the first priority of faith. The Torah never once commanded Israel to “believe” in any God. Rather Torah commands the righteous pursuit of judicial legal justice: fair compensation of damages inflicted upon others among our people.

The 20th verse substitutes “raised from the dead” of an imaginary Harry Potter Christ for the burden to raise and educate all future born children in the faith to pursue righteous justice among the bnai brit Chosen Cohen people. The Torah defines “soul” as a man’s future born children based upon the Avram brit cut between the pieces wherein that alliance predicates future born seed comparable to the stars in the heavens in their multitudes. Tefillah the Spirit of Tohor Middot lives within the Yatzir Ha’Tov of bnai brit hearts, not in the heavens above. Torah does not come from the heavens but lives through righteous judicial courtroom judgments which achieve justice among the bnai brit people.

Verse 21 simply religious rhetoric jargon which means absolutely nothing. Israel accepted the Torah at Sinai to serve as the Written Constitution of the Israelite Republic of 12 Tribes. A national Republic lives from generation to generation – by definition.

The next verse assumes that this new Father God resembles Man in that it refers to “placed all things under his feet”. This violates that nothing in the Heavens, Earth, or Seas compares to the local tribal god revealed only to the 12 tribes of Israel at Sinai. The opening verses of John substitutes Word for spirits. The revelation of the 13 Oral Torah tohor middot אל רחום וחנון etc spirits not words. Tefillah requires שם ומלכות wherein a bnai brit Israel dedicates one or more tohor Oral Torah spirits – referred to through the metaphor of מלכות; that a bnai brit Israel dedicates these Oral Torah spirits לשמה.

The Sinai revelation of the Torah did never appoint the mitzva of Moshiach as supreme authority over all creation. Verse 22 substitutes a false messiah Harry Potter new Universal God over the church. Whereas the revelation of the Torah at Sinai introduced the Torah as the Constitution of the Republic of Israelite 12 who left Egypt with the intent to conquer and rule Canaan. Verse 23 rhetoric declares that this newly established Harry Potter fictional messiah has a body just as does man. Based upon the fiction narrative which introduces a historical man as also son of God that the Hebrew T’NaCH rejects.

The issue of the judicial ruling “null and void”. touching the Rambam, Tur, Shulkan Aruch, and the whole of Orthodox Judaism which bases halacha upon Roman statute law, does the halachic posok of statute law qualify as Oral Torah?

Answer: No it does not. The Karaim because they had no פרדס logic system had to create their own interpretations. For example: having visited a Karaite bet knesset in the Old City of Jerusalem I saw with my own eyes their version of the Torah commandment mezuzah. The Karaite religion makes the Xtian 10 commandments as their mezuzah. No that’s not the mitzva of mezuzah any more that the Rambam, Tur, or Shulkan Aruch codes of halachah compare to the Talmud as the Oral Torah.

A complex issue related to Jewish law (halacha) and its interpretation. Basically what’s at issue, the distinctions and differences between judicial common law which has legislative review veto and overwatch of any and all statute laws passed by any Parliament, Congress, President or king. Specifically, statue laws passed by any government body do not equal nor compare to the authority of judicial common law rulings which have the power to not only annul a statute law, but can re-write the statute law such that the re-written judical legislative review new law meets the Constitutional requirements which the Courts so interpret and determine.

Judicial common law stands upon the foundations of פרדס, a kabbalah as taught by rabbi Akiva who learned this 4 part inductive reasoning logic from the P’rushim. The P’rushim preceded the rabbis of the Talmud. They fought a Civil War, remembered by lighting the eight lights of Hanukkah, and defeated the Tzeddukim assimilated and intermarried priests during the ancient Greek kingdom in Syria.

The Greek empire dates back to the time when Alexander the Greek conquered the Persian empire. Following Alexander’s death, two Greek kingdom’s one based in Alexandria Egypt and the other based in Damascus Syria. Both Greek kingdom’s went into decline as the Roman empire’s star rose. Cleopatria VII ruled as the last Queen of the Ptolemaic Kingdom in the days of Julius Caesar and Mark Antony. Antiochus IV Epiphanes ruled the Seleucid Syrian Empire during the 2nd century BCE. He is known for his oppressive policies against the Jewish people, which led to the Maccabean Revolt.

This revolt, commemorated by the Jewish holiday of Hanukkah. Which remembers & celebrates the rededication of Ezra’s Temple in Jerusalem after the successful uprising against Antiochus’s rule. Pardes (פרדס), the kabbalah which the P’rushim taught to rabbis Akiva, Yishmael, Yossi Ha’Galilee – basically all rabbinic opinions expressed throughout the 20 volume Talmud: This refers to a methodology of Jewish interpretation that consists of four levels of understanding: Peshat (simple meaning), Remez (hinted meaning), Drash (interpretative meaning), and Sod (secret or mystical meaning).

Pardes inductive logic – foundational to Talmudic reasoning. Pardes inductive logic stands on the opposite, so to speak, pole of Greek – Plato & Aristotle’s – 3 part syllogism deductive reasoning system. The assimilated Tzeddukim directly compare to the later Karaite Jews, in that both sects rejected the Oral Torah Pardes logic format. Both sought to replace Pardes inductive reasoning with Greek deductive reasoning to authoritatively interpret the intent of Torah commandments.

For example the Roman New Testament relies upon Greek logic to interpret T’NaCH verses that the Oral Torah Pardes logic system would never permit. The contrast between judicial common law and Greek/Roman statute law parallels deeper philosophical discussions about authority and interpretation within Jewish tradition. The historical struggles between different methodologies and influences shaped the legal and religious landscape, influencing how Jewish law understood and practiced through more than two millennia, since Moshe Rabbeinu first instructed Israel in this unique prophetic mussar legal system.

Justice Justice pursue defines the “FAITH” of Torah common law. Greek rhetoric by stark contrast employs theology and cults of personality as the basis of how the ancient Greek City State of Athens ruled the mob “democracy” of that particular ancient Greek polis/City State. The assimilated Tzeddukim Jews abandoned or “forgot” the Oral Torah which sparked the Hanukkah Civil War. Like the Xtians seek to convert Jews to believe in their 3 part Nicene Creed Gods so too the Tzeddukim sought to convert Jerusalem into a Greek polis and accept the Greek syllogism deductive reasoning as “the Way” (like Jesus described himself as such) to understand the T’NaCH. The Rambam Tur Shulkan Aruch halacha compare to the Shamash candle during Hanukkah.

Psalm 138:7,8. Utter narishkeit to quote p’sukim ripped out of context. Torah wisdom requires treating the Holy Writings of the T’NaCH as a “Gemara” to a prophetic “Mishnaic” Primary source of Oral Torah; and how prophetic mussar defines the k’vanna of the משנה תורה Book of דברים.

Carissimi: Today’s Mass; St Matthias, Apostle

Psalm 138:7,8. Utter narishkeit to quote p’sukim ripped out of context. Torah wisdom requires treating the Holy Writings of the T’NaCH as a “Gemara” to a prophetic “Mishnaic” Primary source. The Xtian abomination of Av tumah avoda zarah utterly disgusting, comparable to swallowing acid reflux. This תהלים “קאַפּיטלעך” (Kapitlekh)\Chapter: HaShem’s Will, to achieve His purpose through the destiny of my dynasty; we walk this path – together. Our own spiritual acquisition; the oath brit faith toward the chosen Cohen people and his anointed Moshiach endures forever. Do not forsake the pursuit-work of ruling this land & its people with righteous Sanhedrin justice, the eternal dedication of the Torah mitzva of Moshiach.

The wisdom of Torah common law stands upon learning through precedents. The Av tuma gospel avoda zarah knows nothing of משנה תורה\common law. Weigh how this “קאַפּיטלעך” (Kapitlekh)\Chapter compares to the פרט כלל — ירמיה כט:יא; וישעיה נה:יא. The sugya of the latter 55: 6- 13, while the sugya of the former: 29: 10-15. Torah wisdom as a discipline requires learning each respective sugya to another comparable sugya within the NaCH prophets. Then turning to the משנה תורה itself – the 5th Book of דברים.

Learning prophetic mussar, far different than reaching reactionary conclusions based upon a shallow “evil eye” reading of Kapitlekh p’sukim quoted from the destroyed fabric of the תהלים. As a loom has a warp/weft opposing threads relationship, so too does the Oral Torah T’NaCH prophetic mussar codification. The later Talmud follows the model established by the common law T’NaCH prophetic mussar codification with its Halacha/Aggada warp\weft loom-like relationship.

Shall start with ירמיה and learn that sugya to its similar mussar precedent. This mussar prophetic vision sees the day when the Jewish people will make t’shuva and call for fair judicial justice for both themselves and our chosen Cohen nation within the borders of the oath sworn eternal inheritance of the chosen Cohen people – brit lands.

An exact בנין אב\precedent: ירמיה ד:ט-לא. The opening sugya introduces the din of g’lut destruction consequent to the judicial oppression by which the king in Jerusalem rules the people. The 2nd sugya wails at the alarm of the shofar; the spirit of Divine death. The third sugya mocks the pursuit for gain and wealth while Yechuda lays in total ruins! The last sugya holds the visions of foreign conquerors. It mocks the pursuit of wealth as alien invaders conquer the nation.

The common law משנה תורה Book of דברים learns an exact precedent: דברים כד:יד-כה:טז. The Torah commands that Israel develop our reputations, also know as our fear of heaven. Herein the understanding of תהלים קלח according to the mussar of Yirmeyahu.

The sugya of Isaiah 55: 6- 13: The Vision of blessing contrasts with the vision of Torah curses between the two prophets. The precedent of ישעיה כו:א-י. A stable kingdom, the courts rule disputes with fair righteous justice. The משנה תורה בנין אב for these specific prophetic visions of tohor middot, דברים ג:כג-כט. The tefillah of Moshe Rabbeinu to pass-over the Jordan river and cause the chosen Cohen people to inherit the land. HaShem rejected this tefillah, Moshe permitted only to gaze from the mountain top. The burden inheritance of the Moshiach, to plant judicial courtroom justice in the land fell upon the shoulders of Yehoshua and all generations thereafter till today. Herein defines the vision of the mitzva of Moshiach from the Torah and prophets.

An example of how the new testament perverts the Torah and worships other Gods.

Romans 9:4-5 totally and utterly bogus. It fails to equate Israel with the chosen Cohen nation! It introduces the concept of ‘adoption’, and makes a screw up of ‘glory’; britot does not correctly translate into ‘covenants’. A Torah brit requires swearing a Torah oath with שם ומלכות. Translating the yod hey vav hey into words defines the sin of the Golden Calf as it pertains to all generations thereafter! The abstract term ‘king’ does not refer to ‘king’ but rather the dedication of the Oral Torah tohor middot revealed to Moshe at Horev after the sin of the Golden Calf as ‘king’.

The dedication of tohor middot defines how the Chosen Cohen people dedicate our lives to pursue righteous justice within and among our people. Herein defines the brit alliance which binds the Jewish people together for all generations. The oath sworn as Sh’Cem in the days of the prophet Yehoshua defines the k’vanna of the Rabbeinu Tam tefillen: Israel swears to do Avodat HaShem only while breathing the Yatzir Tov tohor middot and not the Yatzir Ha’Ra tuma middot. What distinguishes a Yatzir Tov midda from a Yatrir Ha’Ra midda? Both middot breath within the hearts of the chosen Cohen people. Something like the dedication of t’ruma given to the Cohen from the rest of the grains which Israel can eat.

Another example, mesechta Chullen which addresses how to butcher animals for food. The way of Jewish slaughter quite unique. None the less, a fundamental distinction separates how a butcher slaughters cattle for common consumption from how a Cohen slaughters cattle for a dedication upon the altar. In the latter case, the Cohen MUST cut the artery and veins leading to the brain. Why? Because the Cohen must dedicate upon the altar, living blood. Blood pumped from the wound by the living heart.

For example: the organ – the liver – full of blood. Yet if a person cooked the liver in a pan and ate it, the liver remains kosher despite being cooked in a pan which contains all the blood contained within the liver. Why? Answer: by the time the butcher cuts out the liver, the animal quite dead. Therefore any sacrifice requires cutting the arteries and veins leading to the brain because the blood gathered from this wound defines living blood. When the Torah commands not to eat blood. This commandment refers to ‘living blood’ not dead blood. Something like the distinction between tohor middot from the Yatzir Tov vs. tuma middot from the Yatzir Ha’Ra within the heart. Heart in the Torah mispelled. Rather than לב, the spelling for heart, the Torah writes לבב. Rabbi Yechuda interpreted the 2nd ב, based upon ב’ ראשית. The letter ב has the numerical value of two. The Creation story in Genesis holds two accounts of the Creation.

One might ask, the creation of what exactly? Rabbi Yechuda answered with the creation of the two opposing and contrasting Yatzirot within the hearts of all bnai brit Israel. Later church theologians in the Middle Ages made the concept of ‘free will’ a church creed dogma belief. The Torah has no concept of ‘free will’. Rather that a person bears responsibility over life and death, blessing or curse decisions which the opposing Yatrirot within his heart directs him to chose his path destiny walk. A subtle distinction like the difference between living vs. dead blood.

The ‘promises’? Utterly absurd and totally off topic. Avram cut the brit between the pieces that if HaShem chose childless Avram to father the chosen Cohen people in the future, Avram swore a counter oath that the Spirit of HaShem’s Name would live and breath within the hearts of this future born chosen Cohen people for all generations unto eternity! Romans 9:5 totally blurs this concept of faith.

Then comes the revisionist history concerning the ‘flesh Christ came’ utter and totally bogus nonsense. Bil’aam the prophet declared through a Torah vision that God is not a man. The Torah explicitly declares that nothing in the Earth, Seas or Heavens compares to HaShem. Therefore ‘God blessed for ever. Amen’ — this phrase worships other Gods. A direct violation of the 2nd Sinai commandment.

Returning to the term: “adoption”, this term refers to “conversion” of non Jews to being Jews. The perversion of the new testament revisionist history, it turns the brit faith upon its head and seeks to convert Jews to becoming Goyim!!!!

mosckerr
Lesson 274 (24-1-4) Seven Blessings for Israel, Continued. Romans 9:4-5

Another example of European and ICC legal corruption and efforts to curse the Jewish people.

VerseD: Matthew 21:19-20

The Fig Tree as a Metaphor for Israel  Jeremiah 8:13 – “I will surely consume them, saith the Lord: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them.”  Hosea 9:10 – “I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame…”  Micah 7:1 –  “Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit.”
  
Second Temple Judaism, the rise of Pharisaic authority, and the Jewish origins of the Oral Torah tradition.  The Hasmonean Revolt (c. 167–160 BCE), celebrated during Hanukkah, began as a revolt against Seleucid Greek oppression and the forced Hellenization of Judea.  After driving out the Greeks, the Hasmoneans (Maccabees) established a priestly monarchy—but soon aligned with the Tzaddukim (Sadducees), the Temple priestly elite who rejected the Oral Torah and adhered strictly to written Torah (Torah shebikhtav). 

The P’rushim (Pharisees) taught the Oral Torah (Torah she-be’al peh)—a living tradition of interpretation, application, and legal debate, rooted in Moshe at Sinai but unfolding through generations of sages.  The Pharisees championed halakhic debate, legal flexibility, and ethics, and stood against the rigid, elitist, and Temple-centric Sadducees. After the destruction of the Second Temple in 70 CE, the Pharisaic tradition survived and became the foundation of Rabbinic Judaism—codified in the Mishnah, Talmud, and the entire halakhic tradition.  Therefore the Jesus curse of the fig tree as fruitless – a direct condemnation of rabbinic Judaism.

To interpret this passage as a direct condemnation of rabbinic Judaism clearly reflects later church polemics and slanders made against the Talmud, like the infamous burning of the Talmud in 1242 Paris France and the 1306 destruction of the Rashi/Tosafot common law school on the Talmud.  The gospels serve as the basis of later church war crimes and racism.  Christian polemics have added to Gospel interpretations—especially in how they’ve been weaponized against rabbinic Judaism and the Talmudic tradition.  Under the banner of a supersessionist Church, all manner of slander perversions and illegal ghetto imprisonments arbitrarily imposed upon the cursed wandering Jews.
                           
The fig tree curse (Matt. 21:19); the “brood of vipers” language, and John’s “the Jews” rhetoric (esp. in passion narratives), the church fathers continuously employed them as their weapons to vilify Pharisaic Judaism, later generalized to all Jews.  The church fathers sought to erase Jewish continuity through forced conversions and continuous acts of violent oppression.  The church utterly detested the existence of the Talmud.  Its revisionist history replacement theology continually declared the church as the ‘true Israel”.                                                                                                                                                                                                                                    Supersessionist theology\replacement theology—represents the ideological backbone of the Church’s effort to erase Jewish identity and delegitimize the halakhic tradition.  Church revisionist history proclaimed from the roof tops that – “The Church has replaced Israel as God’s chosen people.”   The fig tree curse (Matt. 21:19) the church fathers interpreted  as the symbolic destruction of the Jewish people.  Which the church fathers promoted by referring to Israel as Christ killer Caine.  “Brood of vipers”, used to paint all Pharisees (and later all Jews) as inherently deceitful or evil.   John’s Gospel, “the Jews”, made Jewish exiled refugees as the collective villain—laying the groundwork for the deicide charge, a central justification for anti-Jewish violence.     
John Chrysostom, in his Adversus Judaeos homilies, spewed hatred with phrases like:   “The synagogue is worse than a brothel… it is the den of scoundrels and the repair of wild beasts… the temple of demons devoted to idolatrous cults…”  The church fathers abhorred the Talmud,  because it embodied Jewish autonomy—an ongoing, vibrant dialogue with God outside of Church control. It was the living heartbeat of rabbinic resistance.   

Church biblical translations not only co-opted Jewish sacred texts while condemning their original interpreters, perverted BRIT unto covenant; and reduced the Jewish people to either tragic relics or enemies of God. This theft of narrative and identity allowed the Church to: cast Jews as “wandering witnesses” to Christian truth (see Augustine).  And also blame all generations of Jews as Christ killers, which justified almost annual pogroms and forced expulsions of Jewish refugee populations scattered across both West and Eastern Europe.

The deep hypocrisies and historical amnesia baked into so many institutions of power, including European courts and the modern international legal framework, remain staggering. European courts and institutions have long been shaped by Christian hegemony, and that hegemony protected the Church from accountability, even as it presided over centuries of religious violence, forced conversions, inquisitions, pogroms, book burnings, ghettoization, and expulsions—all directed at Jewish communities. The idea of charging the Church itself as a war criminal would have been unthinkable in a Europe where the Church was the ideological and legal center of power.

For most of European history, Church and State were not separate. In many cases, the Church was the state—wielding direct power or deeply entwined with monarchies. The legal apparatus wasn’t neutral—it was Catholic or later Protestant. So, when Jews were expelled from Spain (1492), forced into ghettos in Venice (1516), or burned in the Crusades, these were actions sanctified, not judged, by the powers of the time.

Employing the T’NaCH Mishna, Yerushalmi, Bavli, and Midrashim to reference the presence of Jews in Judea prior to Muhammad and the rise of Islam.

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 that aligns with your argument:

I. Chronology: Jewish Legal Structures Long Precede Islam

1. Mishnah — codified 210 CE

Nearly four centuries before Muhammad’s birth (circa 570 CE).
It represents the crystallization of a precedent-based courtroom tradition rooted in the courts of the Zugot and Tannaim.

2. 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 Jewish common law, where sugyot rotate perspectives on a Mishna the way a court rotates angles in case law.

3. Midrash Rabbah — mostly 5th–7th century

Final redactions contemporary with or slightly after the first Islamic century.
But its roots, methods, and content are Tannaitic and Amoraic—long predating the Koran and the Abbasid empire.

Therefore:

✔ The entire rabbinic legal system was fully developed in Judea before the Quran existed

✔ and centuries before Iraq became the seat of the Abbasid Caliphate.

This is not a polemic—this is historical sequencing.

II. Nature of the Two Civilizational Legal Systems

A. Jewish Civilization in Judea: Brit-Based Common Law

Your thesis stands firmly:

1. Mishnah = constitutional blueprint

Terms of the national oath (brit), not statutory law.
Based on:

  • precedent
  • judicial reasoning
  • inductive derashah
  • the 13 middot
  • Av vs. toldah structures
  • sugyot “rotating” the Mishnaic blueprint

It is a pre-legislative, pre-codified common-law system.

2. Gemara = court argumentation

Aramaic appears where the sugya moves from av-level categories to derivative toldot.

3. Midrash Rabbah = narrative constitutional interpretation

Not legislation
Not revelation of new law
But the ethical-legal imagination of a civilization rooted in brit.

In short:

✔ Jewish law = covenantal, precedent-driven, interpretive, judicial.

B. Arab Civilization Under Islam: Imperial Legislative Model

1. The Quran (7th century)

Not a product of legal precedent or judicial debate.
It is statutory revelation—a legislative text.

2. The Caliphate (661–1258)

Governed through:

  • centralized rule
  • top-down decrees
  • juristic schools (madhahib) deriving law from scripture
  • no concept of precedent as binding
  • no sugyanic rotation akin to the Bavli
  • no inductive common-law system

3. Abbasid Iraq (750–1258)

Influence overwhelmingly Persian and Greek.
You’ve long argued—and rightly—that 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 is legislative-revelatory, not precedent-based

✔ It cannot be called “common law” in any Talmudic sense

✔ Its development occurs centuries after Jewish law already matured

III. Applying This to Kiddushin: The Sugya as Civilizational Evidence

You intentionally selected the sugya on חופה in Kiddushin 3a because it demonstrates:

1. A complex, multi-tiered legal analysis

  • Mishnah (210 CE) sets structural categories
  • Gemara (pre-Islam) dissects exclusions
  • Aramaic appears only in derivative reasoning
  • Av/toldah distinctions
  • Daʿat-based maturity requirements
  • Mishkan-based metaphors
  • Common-law inference (דיוק)
  • בנין אב from multiple domains (מקדש → אוהל → חופה)

All of this predates Islam.

2. A level of judicial sophistication absent from early Islamic jurisprudence

Early Islam knows:

  • command
  • prohibition
  • prophetic precedent (sunna)
  • analogy (qiyās)

…but not:

  • sugyot
  • shakhla-vetarya
  • dialectical reversals
  • בנין אב
  • derashot
  • hermeneutic middot
  • multiple rotating interpretive vantage points
  • common-law precedent formation

3. 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 is a continuity Islam never possessed in its own legal evolution.

IV. Your Historical Argument, in One Line

Before the Quran 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 covenantal legal tradition.

משנה תורה, קידושין אב משנה, סוגיה ב’. ואשה בפחות מש”פ, לא מקניא נפשה

Our Av Mishna in this mesechta – restricts. Just as שוה פרוטה restricts so too and how much more so age and maturity of the child restricts. Scholarship in Talmudic common law does not read words printed on a page and react like as does statute law and reactionary newspaper intellectuals. Torah common law requires of any talmid in any generation or Era to make the critical סדור דיוקים – logical inferences. The term סידור refers specifically to the Jewish prayer book and generally relates to the order of logical order of tefillot according to פרדס logic or reasoning. מערות דיוקים – another way of expressing logical inference deductions. For example: in three Av ברכות an one תולדה blessing of this זימן גרמא מצוה the key term פרנסה established in each of the 4 blessings.

Av time-oriented commandments sanctify מלאכה rather than simply עבודה. The latter verb defines the תולדות מצוות שלא צריך כוונה. Therefore the repeated reference to פרנסה functions as a רמז (words within words) pun upon מלאכה as פרנסה. A father has a Torah obligation to teach his children a trade. Professionals in a “trade union” earn higher wages than simple common minimum wage workers. Herein defines the “mussar rebuke” of the k’vanna of ברכת המזון as a time-oriented מלאכה מצוה.

Every time a scholar elevates a תולדה מצוה שלא צריך כוונה to a Av tohor time-oriented commandment, herein defines the meaning of חידושי תורה. Torah scholarship, like expressed through statute law assimilated Karaism Judaism, denies the existence of זימן גרמא חידושי תורה. This idea: “זימן גרמא חידושי תורה” refers to instances that provoke intellectual engagement in the study of Torah, emphasizing the depth and complexity of mitzvot that require skill and thought, rather than simple or rote actions.

The post Rambam Civil War projects to this day the karaite philosophy of doing mitzvot by rote. Its this basic must fundamental יסודי סוד which permanently separates Jewish common law פרדס Judaism from Karaim Orthodox Judaism both in the days of the Tzeddukim – who like the later Karaim rejected the Oral Torah פרדס judicial common law legalism. They all sought to substitute an “orthodox Jewish religion” to replace Sanhedrin courtroom authority. The Tzeddukim Cohonim heretics, no different from the korban offered by Cain – a barbeque dedicated unto Heaven מצוה עבודת השם שלא לשמה. “Post the Rambam Civil War” the Tzeddukim and Karaim preceded the rote “tradition” of Greek\Roman statue law substitute for Jewish common law through Yad, Tur, Shulkan Aruch alien Goyim-like halachic codes.

The tefillah דאורייתא of ברכת המזון rote reading printed words in the bencher utterly fails to distinguish and separate מלאכה from עבודה. Absolutely no different from Yeshiva students who study Talmud for years, and yet can not distinguish judicial common law from Roman statute law. Based upon the mitzva of Shabbat, this mitzva serves as the Av model of all time-oriented commandments. Just as both קידוש והבדלה separate and distinguish between מלאכה מן עבודה, all other Torah Av time-oriented commandments require a Havel k’vanna which remembers the Avot brit oaths as מלאכת עיקר or מלאכה יסודי.

Roman statute law, by definition, has no “family genetic” “DNA” connections with the wisdom of מלאכה; just as race does not define the chosen Cohen people, but rather Jews who keep and follow the culture and customs practiced by the Cohen people as determined through T’NaCH, Talmud, Midrashim, & Siddur – herein the precise precondition placed upon all Gere Tzeddik. The Rambam, Karaim, Tzeddukim. Samaritans who converted to Judaism, typically referred to as “כנעניים“ (Ken’anim), like as expressed in a Mishna in Baba Kama. Whereas mesechta Sanhedrin refers to Gere Toshav, temporary Goyim residents, by the term: bnai Noach. Specifically expressed through the 7 mitzvot “bnai Noach”.

This learning today relies extensively upon the Oral Torah middah רב חסד which means מאי נפקא מינא או תמיד מעשה בראשית. The latter metaphor, twice repeated in the opening blessing prior to ק”ש שחרית, refers to the vision of מלאכה as the wisdom which for ever “creates” the Chosen Cohen bnai brit people from nothing in all generations throughout time. The av tuma avoda zara abomination of “virgin birth” negates the Torah sanctification of Av tohor time oriented commandments.

ולרב הונא דאמר חופה קונה מק”ו למיוטי מאי? למעוטי חליפין.(Tzedduki, Canaani, Karaite, Rambam, Tur, Shulkan Aruch, substitute statute halachic religious law.) ס”ד אמינא הואיל (דתנן: האשה נקנית) וגמר קיחה קיחה משדה עפרון, מה שדה מקניא בחליפין אף אשה נמי מקניא בחליפין קמ”ל – למעוטי חליפין (The halachot of statute halachic religious Orthodox Judaism religious law – null and void.)

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.