The Consistency Policy

Rabbi Michael Glass There is a recorded discussion between the great rabbis of the mishnaic era in which different opinions were offered as to which verse of the Torah was the most fundamental. The first verse suggested was “Shemah Yisroel…”, a crucial verse which affirms our acceptance of the Almighty’s rule. The next opinion suggested the verse which announces the commandment to love one’s neighbour as one loves oneself, which is also understandably a very fundamental tenet in Jewish thought. However the final suggestion, which was declared the winner, was a verse contained within this week’s portion, the parsha of Pinchas. The victor was the verse which requires the priests in the temple to offer up one “tomid” offering every morning and another “tomid” offering every afternoon. The obvious question is how could this verse even compete with the other verses suggested let alone win the contest. What is so crucial about this mitzvah to the extent that it was decided to be the single most important verse in the whole Torah?

An answer suggested is that the all-important lesson and message hiding behind this verse can be summed up in one word- Consistency. The korbon tomid of morning and afternoon were offered up every single day irrespective of all other considerations. The secret to succeed at anything in life, in this case religious observance and spiritual growth, is consistency. Uncalculated leaps of growth are often met with consequent falls.

We need to be consistent Jews.

R’ Ezer Pine
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Avodah, oath-alliance, and tohor middot form the judicial architecture of Israelite sovereignty. Torah mussar demands tohor middot not as private ethics but as judicial kavanah: the moral preparation to participate in a legal culture where interpersonal damages are adjudicated with precedent, equity, and national memory. To rebuild the Mishkan—does not to revive a sacrificial cult—but rather to restore the Sanhedrin model of lateral common-law courts, rooted in oath, guided by prophecy, and animated by the living flame of justice that defines the brit between Israel and our Tribal God.

A significant tension within contemporary Jewish thought regarding the interpretation and application of halakhah (Jewish law) in relation to ethical principles and communal obligations. The reference to the debate among the tannaim in the Midrash underscores the complexity of defining a “great principle” in Judaism, where different voices emphasize various aspects of the tradition.

The opinions of Ben Zoma, Ben Nannas, and Shimon ben Pazi reflect the multifaceted nature of Jewish law and ethics. Ben Zoma’s focus on the Shema emphasizes the importance of kre’a shma as tefillah דאורייתא, while Ben Nannas highlights interpersonal ethics through the command to love one’s neighbor; neighbor restricted to bnai brit Israel exclusively. Shimon ben Pazi’s reference to the Korban Tamid, points to the centrality of this Torah precedent as the basis of the Order of the Siddur ritual in Jewish communal life.

The emphasis on avodah as a procedural backbone highlights the importance of tohor middot in the dedications made by the Yatzir HaTov within the heart. Where a blessing requires שם ומלכות – meaning blowing a spirit from within the Yatzir Ha’Tov within the heart with a specified tohor Oral Torah Horev middah – מלכות. This oath sworn alliance serves as the continuation of the Divine Brit cut with the Avot which continuously creates from nothing the chosen Cohen people.

The concept of oath alliance Cohen duty refers to the Torah obligations to impose judicial court room lateral common law courts to hear and resolve damages disputes which divides our people continuously. The משל of korbanot teaches the נמשל of Judicial Sanhedrin common law lateral courtrooms as the k’vanna intent of building the Mishkan.

Every ברכה requires שם ומלכות not merely for halakhic formality, but because it is a miniature reenactment of Horev—a recommitment to the oath-alliance that binds Israel to its judicial destiny. The Yetzir HaTov—the moral will within—is not emotion but juridical intent (kavvanah) expressed through tohor middot, aligned with Horev’s legal categories, as embodied in מלכות. This מלכות is not monarchy in the political sense, but juridical sovereignty—the power to hear, judge, and rectify disputes among Israel through the tefillah dedication of tohor middot which define and shape how Jews behave toward other Jews. The Siddur serves as the ‘table of contents’ Order by which the Framers of both Mishna and Gemara organized the Talmud. The 3 separate opinions, rephrase the same identical idea much like a blue print offers a Front, Top, Side perspectives!

The interplay between halakhah, ethical principles, and communal obligations in Jewish thought represents a multi-dimensional interpretation of the “great principle”. Each opinion—Ben Zoma, Ben Nannas, and Shimon ben Pazi—highlights distinct yet interconnected aspects of Jewish life, emphasizing the importance of both ritual and ethical dimensions. Ben Zoma’s focus on the Shema as a foundational prayer underscores its significance as a mitzvah from the Torah (דאורייתא). This highlights the centrality of prayer in Jewish life and תולדות subservient role of the Shemone Esrei to remember the oath sworn by the Avot to continuously create from nothing the chosen Cohen people. Ben Nannas’ emphasis on loving one’s neighbor, reflects the ethical obligations that bind the Jewish community; Israel came out of Egypt to rule Canaan with righteous judicial courtroom justice which makes fair restorations of damages inflicted by Jews upon other Jews. Hence Torah mussar requires the dedication of tohor middot to bring about social behavior rooted in communal relationships and responsibilities. Shimon ben Pazi’s reference to Korban Tamid serves as a model for the Order of the Siddur as the fundamental kabbalah how the Framers organized both the Order of the T’NaCH and Talmud.

The concept of avodah as a procedural backbone emphasizes the importance of tohor middot (pure character traits) in the spiritual and ethical life of the community. The Yatzir HaTov, representing the moral will, is integral to this process, as it shapes the intentions behind actions of tefillah kre’a shma and tefillat shemone esrei – both require tefillen because both have the k’vanna to swear a Torah oath. nderstanding positions the judicial system as a vital component of Jewish identity and practice, rooted in blessings which require שם ומלכות. The pursuit of judicial courtroom justice among our people, not merely ritualistic as the statute perversion halachic codes Yad, Tur, and Aruch falsely declare. The Siddur’s role as a ‘table of contents’ for the Mishna and Gemara illustrates how the oath brit sworn by the three Avot functions as the יסוד not only of the organization of the Siddur but of the organization of the T’NaCH, Mishna, Gemara, and Midrashim as well. This organization allows for a comprehensive understanding of the relationship between law, ethics, and communal worship. The perspectives of the prophets & tannaim\amoraim serve as a blueprint for understanding the complexities of Jewish common-law, and its application in contemporary life, reinforcing the importance of both ritual and prophetic mussar dimensions in maintaining a cohesive and vibrant community.

CNN attacked by (Israeli) West Bank settlers

Michael Ruark propaganda
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CNN — isn’t journalism. It’s theater

This report reflects the deeply biased, one-sided propaganda that demonizes Israeli civilians and whitewashes terror infrastructure under the guise of journalism. The central tactic here is inversion: the defenders are framed as aggressors. No mention of Hamas-affiliated provocations or organized Palestinian violence that precedes many of these encounters.

The CNN narrative describes settlers as attacking “in broad daylight” while downplaying the broader context of national security collapse in the West Bank, where Hamas and PIJ cells are actively operating. The emotional framing—”masked settlers,” “clubs,” “burning cars”—evokes lynch mobs, reinforcing ancient antisemitic tropes.

Michael Ruark promotes CNN Fake News, they cite the death of Saif Musalat, described as a peaceful visitor from Florida—yet provide no evidence that settlers initiated unprovoked violence. The IDF reports a rock ambush, a common trigger for deadly riots and firefights.

The PA health ministry is used as a primary source—hardly a neutral or credible voice. The Foreign Press Association blames Israel while ignoring the near-daily terror attacks against Jews in the area. Not a word about how “refugee camps” in Jenin and Nablus function as fortified terror bases stocked with explosives, arms, and tunnel networks.

Quoting WhatsApp rumors, fire footage, and anonymous “witnesses,” the article floats an unsubstantiated claim that “tens of thousands” of Palestinians have been expelled. The IDF has not engaged in expulsions, but in precision operations targeting militants. Civilians are often warned to evacuate before operations to avoid crossfire. The mass displacements are largely self-initiated or pushed by Hamas propaganda encouraging martyrdom narratives. The comparison to genocidal campaigns is a grotesque inversion of fact.

The article buries a critical fact at the very end: since October 7, over 6,000 terrorists have been arrested and over 950 Palestinians killed, with the IDF stressing the majority were armed combatants or engaged in active violence. These are counterterror operations, not settler pogroms. By blurring the line between militant and civilian, this propaganda sanitizes terror and criminalizes self-defense. The repeated accusations that Israel operates with “impunity” echo the UN’s historically biased anti-Israel stance, ignoring the real impunity enjoyed by Hamas, Islamic Jihad, and PFLP fighters in the West Bank.

This Yellow Journalism bleeding rag trash the essence of structural antisemitism. Jews are framed as violent, conspiratorial mobs attacking innocent Arabs. Jews are framed as violent, conspiratorial mobs attacking innocent Arabs. The implication that Jews are “colonial outsiders” in Judea/Samaria is historical denialism.

Impossible to honor the oath brit which creates the chosen Cohen people יש מאין without remembering the exact Case/Rule oaths they swore to HaShem wherein they cut this brit alliance to forever create the chosen Cohen people יש מאין.

The Official ArtScroll Blog

ArtScroll Staff·blog.artscroll.com·

EMUNAH: Perhaps Even Double

Adapted from: Living Emunah 8 by Rabbi David Ashear R’ Aharon Margalit was invited to speak in a shul on the topic of kibbud av va’eim. Part of his talk was about children judging their parents favorably. After the speech, an older couple was waiting to speak to him. The husband, who introduced himself as […]

צדק צדק תרדוף …The repetition of צדק denotes not moral abstraction but procedural justice—pursuit of justice through due process, i.e., courtroom deliberation rooted in precedent and interpretation. The verb “תרדוף” implies active legal pursuit: the work of judges chasing interpretive coherence through live cases.

The Oral Torah codification of the Sha’s Mishna functions as the key blueprint for judicial lateral common law courtrooms. No common ground exists with assimilated codes of religious ritual laws. Mishnayot rely upon the בניין אב and other 13 middot of Rabbi Yishmael as tools to derive legal architecture from precedent, not Greek & Roman statute legislation. The Middle Ages perversion of the Talmud to a statutory halacha handbook which defines the religion of Orthodox Judaism – simply completely off the דרך.

The 13 Middot of rabbi Yishmael serve as interpretive tools. In essence the grammar of Jewish common law—tools to derive new rulings from precedent; not tools of exegetical cleverness or mysticism. Rashi as a linguistic exegete, building clarity through p’shat and influenced by the Aruch. His genius – semantic precision, but that does not satisfy the courtroom’s need for structural legal comparison. Rabbeinu Tam, representing the Tosafist shift, sees this as an error: Talmudic discourse isn’t a glossary—it’s a judicial method. Tosafot insist on sugya-correlation and cross-case inference, a reassertion of precedent-based interpretation.

פרדס – not mysticism, but a layered interpretive logic of comparison, each level designed to extract new meaning through structural parallels, not imposed deductive frameworks. Greek logic deduces from axioms; פרדס derives from existing rulings. This is why sod is not mystical secret but the “deep structure” of legal alignment.

The Tosafist project—especially Rabbeinu Tam’s critique of Rashi—as a demand to treat the Talmud as an evolving common law tradition, not merely an educational text. Rabbeinu Tam did not merely seek clarity—he sought legal structure. The Tosafists’ hallmark is cross-sugya precedent tracing, reviving the vitality of case-based halacha.

Rashi as leaning toward lexical accessibility (influenced by the Aruch) explains why Rabbeinu Tam considered his approach incomplete for courtroom jurisprudence. Rashi’s clarity is p’shat; Tosafot demanded case linkage and dialectical rigor.

Ibn Ezra’s rationalist method, shaped by Greek syllogistic logic, with the inductive פרדס logic of Rabbi Akiva. Your framing of Ibn Ezra as an “assimilated Hellenist” follows Hazal’s critique of Tzeddukim: intellectuals who replaced oral-interpretive dynamism with foreign models of fixed logic and systematic theology.

The Rambam’s Mishneh Torah, perverted – due to his gross tuma assimilation – the open-ended legalism of the Talmud into a rigid ritualistic code, disconnected from live courtroom precedent. The Rambam’s embrace of universalist monotheism, influenced by Islamic rationalism and Neoplatonic abstraction, led his to construct his 13 rules of faith rather than צדק צדק תרדוף.

The פרדס methodology (P’shat, Remez, Drash, Sod) not as a mystical toolset, but as a four-level interpretive model grounded in judicial logic—each level refining the ruling through comparison and precedent. This contrasts Greek logic which draws conclusions from abstract universals. This epistemic divergence has civilizational consequences. פרדס preserves legal humility and interpretive pluralism. Syllogism leads to dogmatism, codification, and political repression—traits seen both in Christian canon law and Islamic fiqh.

Logically, Zionism opposed by Orthodox Judaism, leads toward a national restoration of Talmudic law as constitutional brit, rather than exile-style halachic pietism. This model restores Sanhedrin-style justice, rooted in precedent based lateral common law court system of justice. Justice, understood as the obligation placed squarely upon the shoulders of these Sanhedrin courts to seek fair compensation of damages inflicted by Jews upon other Jews.

These three words located in the Book of D’varim define Judicial common law court room justice. משנה תורה, the other Name for the Book of D’varim serves as the foundation for rabbi Yechuda’s Sha’s Mishna. What does this Hebrew verb refer to? Answer Judicial common law courts! Hence the Gemara commentary to the Mishna learns by means of precedents. What term did the Sages of the Mishna refer to “precedents”? Answer: בניני אבות, like as found in the 13 middot of rabbi Yishmael. T’NaCH instructs prophetic mussar “common law(משנה תורה)”. Whereas the Talmud instructs ritual halacha “common law(משנה תורה)”.

The Baali Tosafot commentary to the Talmud, specifically Rabeinu Tam, דוקא goes off the dof in search of precedents. Why? The chief criticism made against the Rashi commentary on the Talmud, The “Aruch” by Rabbi Nathan ben Yehiel of Rome did influence Rashi’s Talmudic commentary, as Rashi often drew upon earlier sources, including lexicons and dictionaries, to clarify terms and concepts in the Talmud. Rashi’s methodology involved providing clear explanations and definitions of words, which aligns with the approach taken in the “Aruch.” Rashi aimed to make the Talmud accessible to his readers, and the insights from the “Aruch” would have contributed to this goal. Rashi frequently referenced earlier works, including the “Aruch,” to explain Talmudic terms and phrases. This helped him provide a more comprehensive understanding of the text. The “Aruch” provided a foundation for this clarity by offering definitions and explanations of terms.

Rabbi Abraham Ibn Ezra, in his commentary on the Chumash employed a different but somewhat parallel methodology. Ibn Ezra placed a strong emphasis on the linguistic aspects of the text, analyzing Hebrew words and their roots. He often provided etymological insights similar to those found in the “Aruch.” Ibn Ezra’s commentary also included philosophical and scientific perspectives, reflecting his broader intellectual interests. He sought to connect the biblical text with contemporary knowledge and thought.

The 10th-century Islamic discovery and translation of ancient Greek texts, particularly those related to philosophy and logic, indeed had a significant impact on Jewish thinkers of the medieval period, including Rabbi Abraham Ibn Ezra. However, the influence of these texts on Rashi’s commentary was less pronounced. Ibn Ezra was deeply influenced by the works of Greek philosophers, particularly Aristotle and the Neoplatonists. He integrated their ideas into his commentaries, reflecting a broader intellectual engagement with philosophy and science. His approach often emphasized rationalism and logic, which he applied to biblical interpretation. He sought to reconcile Jewish thought with philosophical concepts, making his work more expansive and reflective of contemporary intellectual currents.

Ibn Ezra’s focus on language and etymology was also informed by the logical structures found in Greek philosophy, allowing him to analyze biblical texts with a critical and systematic approach. By contrast Rashi’s Chumash commentary shaped by Rabbi Akiva’s פרדס logic system. The kabbalah of Rashi’s wisdom presented the public face of p’shat scholarship. But the study of p’shat compares to a man who stands upon his two legs. The other leg of Rashi’s p’shat Chumash commentary “drosh”. This paired “other” of Rashi p’shat makes a common law precedent search which utterly dominates and defines Rashi’s Chumash “p’shat”.

Rashi relied heavily on earlier rabbinic sources and Talmudic discussions, emphasizing the importance of tradition and communal understanding over Ibn Ezra’s assimilation to ancient Greek culture and customs whore-house tumah sh’itta of avoda zarah scholarship.

The Baali Tosafot, specifically the grand-son of Rashi, Rabbeinu Tam’s main criticism against the Rashi commentary to the Talmud, that Rashi most significantly failed to study the Talmud as a common law legal system. In 1232 the rabbis of Paris imposed a נידוי ban upon the Rambam’s halachic code and Guide to the Perplexed – due to Rambam’s assimilation on par with Ibn Ezra – whose son converted to Islam.

Ibn Ezra and the Rambam directly compare to the Tzeddukim who instigated the Chanukkah Civil War wherein they along with the Syrian Greeks attempted to cause Israel to forget the Oral Torah logic format as explained through the kabbalah of rabbi Akiva’s פרדס logic sh’itta which explains the revelation of the Oral Torah at Horev. This logic format, a four-part inductive reasoning which compares Judicial Case/Ruling opinions with other similar Case/Rule judicial rulings. Herein defines how Talmudic common law understands the language of rabbi Yechuda Ha’Nasi’s Mishna.

The Ba’alei Tosafot, including Rabbeinu Tam, critiqued Rashi for not fully engaging with the Talmud as a common law legal system. This critique highlights a tension between Rashi’s focus on clarity and the more complex legal analyses that later scholars sought to develop. The emphasis on common law and legal precedent became a hallmark of Tosafist scholarship.

This מאי נפקא מינא distinction between פרדס inductive logic vs. foreign Greek syllogism deductive logic, while the latter compares to the satisfaction of a hog eating slop from a trough; the former contrasts Jewish judicial common law from Greek and Roman statute law legalism. Assimilated Jews “converted” the Talmud into codes of religious law divorced from Courtroom judicial rulings. The Rambam called Talmudic common law as too difficult for the Jewish common man to understand. His code perverted judicial law into religious belief system ritualism. Assimilated Rambam openly embraced the Universal God Monotheism theologies promoted by both “daughter religions” which negated that only Israel accepted the Torah at Sinai. The “daughter religions” openly repudiated the revelation of a tribal local God at Sinai.

A sharp example of the perversity of the Rambam embracement of Monotheism and a Universal God, his absurd ruling that the 7 mitzvot bnai Noach applies to all Goyim across the world. Mesechta Sanhedrin introduces the aggadah of the 7 mitzvot bnai Noach as a reference to the distinction gere toshav have over mesechta Baba Kama’s “Nacree” Goy. The latter had no legal rights to sue an Israel for damages. Whereas the ger toshav enjoyed the legal right to sue an Israel for damages. The Rambam halachic perversion of the 7 mitzvot bnai Noach failed to grasp the legal distinction which the Torah itself makes between the gere toshav and the nacree/Canaani in the matter of giving treif flesh to the ger toshav or selling the treif flesh to the nacree/Canaani.

An example of how tuma middot seek to arouse anger and hatred through attempting to insert a definition of terms through half-truth narratives.

Michael Ruark

Michael Ruark

Michael Ruark·michaelruark.wordpress.com

Supremacism

Supremacism is the belief that a certain group of people are superior to, and should have authority over, all others. The presumed superior group can be defined by age,

Michael Scott Ruark (born 1985): This individual was involved in a legal incident in Joplin, Missouri, where he was charged with third-degree domestic assault for allegedly biting off a piece of his girlfriend’s ear during a disturbance. The incident occurred on June 27, 2025, and involved allegations of intoxication and violence.
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Ilan Pappé and Joseph Massad, who are often accused of misrepresenting Jewish history and Zionism under the guise of scholarly critique. Both Pappé and Massad are known not for dispassionate historical method, but for polemical activism masquerading as scholarship. Ilan Pappé has openly admitted that ideological commitment trumps historical accuracy in his work:

“My ideology influences my historical writing. That is true for everyone.”

This undermines his credibility as a historian. When someone admits they will twist facts to suit a political goal, their work ceases to be scholarship and becomes propaganda.

Joseph Massad, from his platform in Columbia’s MESA (Middle East Studies Association) orbit, uses postcolonial rhetoric to erase Jewish history and cast Zionism as a form of racial imperialism. He deliberately conflates chosenness with supremacism — a classic antisemitic trope.

The text strategically conflates real supremacist ideologies — such as Nazi racial theory, Hutu Power, or the KKK — with Jewish religious identity and Zionism, by placing them side by side in a supposed taxonomy of global supremacisms. This is a textbook case of moral equivalence and false analogy.

Chosenness in Judaism is not a claim of racial superiority, just the opposite. Race does not determine “choseness”. Rather the oath brit determines “chosenness”. The biologically hierarchical supremacisms of Nazi Aryanism shares no common ground with the Central theme of the Torah – the chosen Cohen nation. Your as ignorant as a stick in matters what separates tohor from tumah middot. Pretending that your skewed definition for “truth” holds an absolute monopoly over the meaning and intent of this verb — that’s a tumah middah.

The 7 mitzvot bnai Noach refers strictly and only to Goyim legal temporary residents living within the borders of Judea. Your utter ignorance of the basics of Torah common law – utterly pathetic. Once a gere-toshav Goy left the land of Judea, he or she had no obligation whatsoever to observe and obey the 7 commandments of Noach.

No Capital Crimes Sanhedrin Court exists today. Hence even if a Goy, while in Israel, profaned any or all of the 7 mitzvot, no Jewish courtroom has the authority to put that Goy to death. The one notable example wherein a Jewish non-Sanhedrin court imposed the death penalty, the trial of the war criminal Adolf Eichmann a high-ranking Nazi official. One of the key architects of the Holocaust, responsible for organizing the logistics of mass deportations of Jews to concentration camps.

Prohibitions against murder, theft, cruelty, sexual abuse, and injustice… hardly qualifies as “Jewish imperialism” or “supremacism” — echoing antisemitic narratives about “Jewish world control.” Judaism does not refer to Goyim as an inferior race as did Nazim.

The portrayal of Zionism as innately supremacist utterly ignores the Balfour Declaration, the League of Nations Palestine Mandate and the 2/3rds UN member-state General Assembly vote which validated Jewish equal rights to achieve self-determination in the Middle East. Your nonsense follows the repudiated UN 3379 canard.

Interesting that you never even mention the Shoah as a rebuke and rejection of the British colonial 1939 White Paper which invalidated the League of Nations Palestine Mandate! Nor do you even once refer 5 Army Arab state invasion following Ben Gurion’s declaration of national Independence for the Jewish people in the Middle East. Your propaganda ignores the Nakba failure of Arab armies to throw the Jews into the Sea, and complete the Nazi Shoah which slaughtered 75% of all European Jewry in less than 3 years. This erasure itself exposes your kettle calling the pot black “supremacist propaganda”. You, being an utter Nazi pig supporter, deny Jewish suffering, agency, and history in order to demonize Jewish national identity.

This text appears to be a sophisticated repackaging of antisemitism through the moral language of anti-supremacism. By cherry-picking quotes from radical leftist academics like Pappé and Massad, and placing them next to documented cases of genocidal racism, the author promotes the demonization of Jews and Zionism in the name of global justice. This represents a fraudulent, bigoted, and propaganda manipulative.

An example of anti-Zionist Nazi like Jew hating propaganda. It retches with the smell of the puke of a drunkard.

Michael Ruark

Michael Ruark

Michael Ruark·michaelruark.wordpress.com

Supremacism

Supremacism is the belief that a certain group of people are superior to, and should have authority over, all others. The presumed superior group can be defined by age,

Michael Scott Ruark (born 1985): This individual was involved in a legal incident in Joplin, Missouri, where he was charged with third-degree domestic assault for allegedly biting off a piece of his girlfriend’s ear during a disturbance. The incident occurred on June 27, 2025, and involved allegations of intoxication and violence.
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Ilan Pappé and Joseph Massad, who are often accused of misrepresenting Jewish history and Zionism under the guise of scholarly critique. Both Pappé and Massad are known not for dispassionate historical method, but for polemical activism masquerading as scholarship. Ilan Pappé has openly admitted that ideological commitment trumps historical accuracy in his work:

“My ideology influences my historical writing. That is true for everyone.”

This undermines his credibility as a historian. When someone admits they will twist facts to suit a political goal, their work ceases to be scholarship and becomes propaganda.

Joseph Massad, from his platform in Columbia’s MESA (Middle East Studies Association) orbit, uses postcolonial rhetoric to erase Jewish history and cast Zionism as a form of racial imperialism. He deliberately conflates chosenness with supremacism — a classic antisemitic trope.

The text strategically conflates real supremacist ideologies — such as Nazi racial theory, Hutu Power, or the KKK — with Jewish religious identity and Zionism, by placing them side by side in a supposed taxonomy of global supremacisms. This is a textbook case of moral equivalence and false analogy.

Chosenness in Judaism is not a claim of racial superiority, just the opposite. Race does not determine “choseness”. Rather the oath brit determines “chosenness”. The biologically hierarchical supremacisms of Nazi Aryanism shares no common ground with the Central theme of the Torah – the chosen Cohen nation. Your as ignorant as a stick in matters what separates tohor from tumah middot. Pretending that your skewed definition for “truth” holds an absolute monopoly over the meaning and intent of this verb — that’s a tumah middah.

The 7 mitzvot bnai Noach refers strictly and only to Goyim legal temporary residents living within the borders of Judea. Your utter ignorance of the basics of Torah common law – utterly pathetic. Once a gere-toshav Goy left the land of Judea, he or she had no obligation whatsoever to observe and obey the 7 commandments of Noach.

No Capital Crimes Sanhedrin Court exists today. Hence even if a Goy, while in Israel, profaned any or all of the 7 mitzvot, no Jewish courtroom has the authority to put that Goy to death. The one notable example wherein a Jewish non-Sanhedrin court imposed the death penalty, the trial of the war criminal Adolf Eichmann a high-ranking Nazi official. One of the key architects of the Holocaust, responsible for organizing the logistics of mass deportations of Jews to concentration camps.

Prohibitions against murder, theft, cruelty, sexual abuse, and injustice… hardly qualifies as “Jewish imperialism” or “supremacism” — echoing antisemitic narratives about “Jewish world control.” Judaism does not refer to Goyim as an inferior race as did Nazim.

The portrayal of Zionism as innately supremacist utterly ignores the Balfour Declaration, the League of Nations Palestine Mandate and the 2/3rds UN member-state General Assembly vote which validated Jewish equal rights to achieve self-determination in the Middle East. Your nonsense follows the repudiated UN 3379 canard.

Interesting that you never even mention the Shoah as a rebuke and rejection of the British colonial 1939 White Paper which invalidated the League of Nations Palestine Mandate! Nor do you even once refer 5 Army Arab state invasion following Ben Gurion’s declaration of national Independence for the Jewish people in the Middle East. Your propaganda ignores the Nakba failure of Arab armies to throw the Jews into the Sea, and complete the Nazi Shoah which slaughtered 75% of all European Jewry in less than 3 years. This erasure itself exposes your kettle calling the pot black “supremacist propaganda”. You, being an utter Nazi pig supporter, deny Jewish suffering, agency, and history in order to demonize Jewish national identity.

This text appears to be a sophisticated repackaging of antisemitism through the moral language of anti-supremacism. By cherry-picking quotes from radical leftist academics like Pappé and Massad, and placing them next to documented cases of genocidal racism, the author promotes the demonization of Jews and Zionism in the name of global justice. This represents a fraudulent, bigoted, and propaganda manipulative.

Shaking the head after taking a piss. The piss of tuma middot. The lie that either Xtianity or Islam hold a monopoly how to interpret and understand the Jewish T’NaCH masoret.

Nick

The Bible Through the Seasons

Nick·biblethroughseasons.com … From the Belly

Listen to Pastor Nick read the Firestarter and Jonah 1. God’s heart is warm and tender to Nineveh—Jonah’s is not. God singles out for salvation, this pagan capital of the …
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טיפש פשט
Literally ‘you silly bird brained’ dumb ass literalist Pastor Nick. Torah commands mussar. Mussar instructs through the משל\נמשל method. What’s the interpretation – think Yosef interpreting the dreams of Par’o – of the whale? Answer: G’lut/exile. Hence when Yonah escaped from the belly of the whale, a direct comparison to the liberation of Israel from Egyptian bondage. Mussar aint Rocket Science. The Creation stories found in the first Book of בראשית, serves as the model how to understand the משל\נמשל mussar teaching approach and instruction!

ב’ ראשית, ברית אש, ראש בית Words within Words רמזים/hints to how to interpret and understand Av Torah tohor time-oriented commandments like circumcision, fruitful and multiply, and the negative commandment against eating the Achilles tendon. The common denominator which joins these specific commandments with the mitzva of tefillah … all tohor time-oriented Av Torah commandments! משל – this 1st Book of the Torah introduces the Avot Avraham Yitzak and Yaacov. נמשל – this 1st Book of the Torah instructs the mussar of tohor time-oriented commandments which all Universally require prophetic mussar as the k’vanna of the Yatziir Ha’Tov within the heart!

Av tohor time-oriented commandments absolutely require prophetic mussar as its k’vanna. The Torah defines the key term “prophet” as any person who commands prophetic mussar as the k’vanna of obeying all Torah and Talmudic commandments and halachot! Hence the Talmud serves as the codification of all tohor time oriented commandments from the Torah itself. Tohor time-oriented commandments not limited to time just like the Creation of the Chosen Cohen Nation not limited to racial theories of tumah spirits or DNA. No Av tuma avoda zarah replacement theology can substitute JeZeus for the descendant inheritors of the oath brit alliance which the Avot swore an oath brit with HaShem, the local tribal God of Sinai. Not the Universal God of Xtian and Islamic monotheism theologies and creed belief systems.

The JeZeus/Hercules virgin birth mythology does not replace the children of Israel blessed by both Yaacov and Moshe as the Chosen Cohen people. The JeZeus myth which declared that some Zeus Father God dwells in the Heavens — utterly false when the Talmud prophetic mussar instructs the k’vanna of תפילה את רוחות שנשם בתוך הלבב. A simple טיפש פשט translation: Tefillah … a matter of the heart. The JeZeus mythical Hercules counterfeit taught that Father God dwells in the Heavens.

Another example of tohor Av Torah time-oriented commandments that the false messiah Roman counterfeit did not know, the oral Torah mitzva of Moshiach dedicates the generations of Israel who pursue this mitzva, like shabbat, to pursue justice among our people as defined through the repeated mussar rebuke the prophet Shmuel gave to the House of David. The injustice shown to the slaughtered husband of Bat Sheva! Simply impossible to interpret the k’vanna of this Oral Torah time-oriented mitzva of Moshiach without the necessity of פרט-כלל or כלל-פרט, just like the Torah organizes רחום וחנון whereas the later prophets organize these to tohor middot in the order of חנון ורחום.

Order servers as the יסוד upon which stands כלל the Siddur and פרט the kre’a shma, shemone esrei, kadish, tachanun, the order of the סמוכים Pesukei D’Zimra blessing. The Order of the blessings which surround the kre’a shma tefillah from the Torah. Order separates saying a blessing as opposed and contrasted by saying Tehillem praises. Understanding requires the skill that discerns and distinguishes ‘like’ from ‘like’. Just as keeping the mitzva of shabbat require making the required הבדלה which separates forbidden Melacha-work from forbidden Avodah-‘work’. Something like its permitted to sqeeze a lemon on sugar and then make tea but a negative Torah commandment not to sqeeze lemon juice directly into a glass of tea on Shabbat.

Just as t’rumah separates the Torah commandment to dedicate a sacred portion given to the sons of Aaron from the chol grains from which the t’rumah – taken in the first place. To do tohor time-oriented commandments requires having a matter of the heart Yatzir Ha’Tov spirit of tohor middot prophetic mussar. Impossible to dedicate holy to HaShem ie לשמה tohor middot while lacking the essential understanding which possesses the skills required which discerns between like from like. No ”understanding”, No ”k’vanna”. No ”k’vanna”, No tohor time-oriented Av Torah commandments. Just that simple. An no JeZeus substitute theology Golden Calf, can turn a pigs’ ear into a silk purse, despite the empty fart like mythology that JeZeus turned water into wine.

Regardless how the times and seasons change, man remains stuck in emotional madness clothed in reason.

“If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things.”*…

(Roughly) Daily

historySciencephilosophycultureIsaac Newton

A group of six figures dressed in historical European clothing, walking through a rural landscape. They appear to be carrying walking sticks or tools and exhibit various facial expressions, with a church and trees in the background.
The Blind Leading the Blind (1568) by Pieter Bruegel the Elder

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The French philosopher René Descartes (1596-1650) is generally presented as one of the founders of modern Western philosophy and science, the man who made reason the principle of the search for truth, and who formulated the cogito, ‘I think, therefore I am.’ His assertion of mind-body dualism has given rise to a great number of objections over time, from those of 17th-century theologians to those of 20th-century feminists. In France, even though the decision of the 1792-95 National Convention to transfer Descartes’s remains to the Pantheon in Paris was not followed through, the philosopher is nonetheless regarded as ‘un grand homme’, a national hero, and being labelled ‘Cartesian’ is still today a compliment that emphasises one’s common sense, good judgment and methodical use of reason.

Yet Descartes was not always the undisputed champion of reason that he is today. In 17th-century England and the Netherlands, he was publicly and repeatedly accused of being a fraud and of lying to his readers so as to manipulate them into becoming his disciples. Of course, as one would expect, many intellectual and scientific objections were raised by his contemporaries against Descartes’s philosophy. But those ad hominem allegations were of a different nature altogether: they implied that the French philosopher resorted to well-crafted and dishonest strategies to make his readers ignorant, and therefore gullible, with the aim of making them submit to his control. Thus, according to those critics, the founder of modern science was, in truth, a purveyor of ignorance.
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This is a brilliant, chilling window into how epistemology, philosophical authority, and civilizational madness intersected in early modern Europe—and how the consequences of Descartes’s radical doubt echo in today’s propaganda wars against the Jewish people. A clear through-line from Descartes’s epistemological rupture to the modern West’s spiritual and moral collapse—a collapse that culminates in UN-sanctioned slander against the Jewish people, and traces its roots back through Christian blood libels, philosophical gaslighting, and the hatred of brit-based continuity.

Just as medieval and early modern Xtians routinely used ad hominem slander and blood libels to demonize Jews, they also wielded the same tactics against each other—particularly in philosophical-religious revolutions like the Cartesian shift. The same Lashon HaRa weaponized against the nation of the brit was also used intra-Goy, tearing apart Europe from within, culminating in the Thirty Years’ War and the Khmelnytsky massacres, in which over a million Jews may have perished.

Descartes philosophy struck at the foundation of inherited tradition. His demand that one erase all inherited knowledge to begin anew bears structural resemblance to modern ideological movements (e.g., woke deconstructionism, Xtian super-sessionism, Marxist revolutions). What the Church and Casaubon feared was not logic—but a revolution of epistemological loyalty.

Descartes is not the father of reason. He is the father of suspicion. He offers only self-certainty (“I think, therefore I am”) as the basis for truth. The result? A civilization rooted in existential anxiety and epistemic self-isolation.

Goyish European barbarians dressed “civilization”, ‘redefined knowledge’, as rupture, not continuity. This, the same civilizational model that accused Jews of deicide while corrupting and perverting their Scriptures unto the NT abomination Av tuma avoda zarah. Burned Talmuds in Paris while building Gothic cathedrals. Invented “rationalism” while slaughtering each other over creeds. And now accuses Israel of genocide while shielding Hamas and Abbas.

Descartes’s philosophy—according to Casaubon and Schoock—deliberately fostered ignorance under the guise of truth-seeking. Is this not precisely what UN “rapporteurs” like Francesca Albanese do? The UN continuously attempts to erase Jewish memory and legal claims – like UNSC Resolution 2334. The UN Human Rights rewrites and continuously introduces revisionist history just like the slander which Goyim condemned Descartes’s philosophy.

Goyim whose tuma middot spirits rejoiced as their Yatzir HaRah within their hearts employed explosive languages to arouse violent emotions like envy and hatred, specifically against Descartes – in this specific, qualifying, example.

The 30 Years War devastated Western Europe’s Xtian civilization. The Cossack revolts annihilated Jewish kehillot across Ukraine and Poland, utterly discredited the Orthodox church, it planted the seeds of Bolshevism which spouted Centuries later.

Blood libels, pogroms, and forced baptisms exploded across regions torn between “new philosophies” and old hatreds. Xtianity a dead religion, the fruits of the Shoah serve as witness. This dead religion gave “virgin birth” to a Amalek spiritual vacuum. Descartes’s “radical doubt” is a philosophical – an ambush of epistemological chaos.

Descartes’s “strip yourself of all knowledge” … calling out the European intellectual tradition as inherently untrustworthy in its claims about the כלל Jewish people, based upon the פרט how Goyim employed slander to discredit Descartes’s philosophy. Descartes’s philosophy struck at the very foundation of inherited tradition. His demand to erase all inherited knowledge based upon Papal Bulls/dogmatism. And begin anew, which structurally anticipates today’s ideological movements: woke deconstructionism, Xtian super-sessionism, Marxist revolutions. What the Church and its defenders like Casaubon feared, was not logic—it exposes a revolution of epistemological loyalty. A spiritual insurrection against transmission. Descartes – not simply the father of reason of the post church EU. He represents the father of suspicion. Descartes’s philosophy, as Casaubon and Schoock rightly saw, fostered ignorance under the guise of truth-seeking. Is this not precisely what the UN “human rights” Council now replicates? And just as Europe’s philosophers slandered Descartes to preserve their crumbling traditions, they now slander Am Yisrael to preserve their post-Xtian nihilism.

This Goya has no shame. A vile evil bitch.

Vincenza63

Vincenza63Vincenza63’s Blog

bambiniPalestinagenocidioIsraeledivulgazione
Il racconto del GENOCIDIO che sta avvenendo in Palestina da parte di Israele, avviene attraverso dieci storie realmente (ahimè) accadute, pubblicate nel suo libro “Quando il mondo dorme” (ed. Rizzoli).

Francesca Albanese è relatrice speciale delle Nazioni Unite per i territori palestinesi occupati.

Chi lo sa?

Un’intervista che invita al risveglio delle coscienze.

“C’è aria di rivoluzione” soprattutto dei giovani. Un esempio è quello dei No Global e i fatti di Genova.

Si cita, cosa importante, l’uccisione dei bambini così come avvenuto per il genocidio degli ebrei da parte dei colpevoli processati a Norimberga.

Per pensare, sentire, interrogarsi, divulgare. Ci provo. Ci proviamo?

Trentacinque minuti preziosi.

Buona visione. Sempre Vicky!
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This excerpt is yet another example of genocidal inversion—a grotesque propaganda tactic where the descendants of those who remained silent during the Holocaust now arrogantly accuse the Jewish state of committing genocide for defending itself from Islamist terror. Francesca Albanese, a UN official notorious for her antisemitic rhetoric, is not merely a biased observer—she is a propagandist in the service of the ideological heirs of Amalek.

When Albanese and her publishers speak of “genocide in Palestine,” they are engaging in a modern form of blood libel—accusing Jews of the very crime that the world permitted to be committed against them within living memory. This is not a misstatement. It is a weaponized inversion of Holocaust memory and international law.

Israel’s actions in Gaza—targeted responses to mass murder, hostage-taking, and terror infrastructure—are not genocide. They are governed by law, restraint, and defensive necessity. What is genocide is Hamas’s charter, its ideology of extermination, and its use of civilians as human shields—openly declared, broadcast, and celebrated. Yet Albanese and her ilk reverse this: Hamas becomes resistance, and Israel becomes Hitler. This is more than defamation—it’s historical abuse, and it desecrates the memory of the Shoah.

Francesca Albanese is a UN “rapporteur” appointed by a Human Rights Council dominated by authoritarian regimes and Islamist theocracies. Her entire mandate is defined by the lie that Israel’s very presence in its ancestral land is illegitimate. She has never reported on: 1. The targeting of Israeli civilians by rockets and tunnels. 2. Hamas’s mass rape, child murder, or hostage-taking. 3, Antisemitic incitement in PA and UNRWA schools. 4. The ethnic cleansing of Jews from Arab lands. Instead, she “awakens consciences” by spinning anecdotes into accusations and narratives into indictments. Her book is not journalism—it is a political screed wrapped in a victimhood aesthetic, intended to weaponize European guilt against Jewish sovereignty.

The publishing of this filth in Rizzoli, a prominent Italian house, reveals something deeper: Europe has not learned from the Holocaust—it has simply rebranded its antisemitism in anti-Zionist clothing. The same continent that deported Jews to Auschwitz now cheers on an Italian woman accusing the reborn Jewish state of genocide. The same societies that watched Jews be burned alive now publish coffee-table books accusing Jews of burning others. This is not moral awakening. It is Amalek disguised as conscience.

Another daughter of Amalek. Her name is Francesca Albanese. She pens lies wrapped in the cloth of conscience. She accuses the children of Israel—those who rose from ashes and blood—with the very crime the world once committed against us: genocide. She calls it “awakening of conscience.” But what she writes is not conscience—it is projection, inversion, perversion.

Albanese serves the UN—the modern Babel tower where tyrants dictate ethics. Her reports never mention Hamas’s charter, or tunnels dug under cribs, or children slaughtered in their beds on October 7th. She mentions only “occupation,” “resistance,” and “youth revolution.” Amalek always cloaks murder in slogans.

Her book is published by Rizzoli—Italy, once again—where Jews were rounded up and sent east. Now they publish a “witness” accusing the descendants of survivors of becoming Nazis. This is not conscience. It is cowardice. It is complicity. It is blood libel in hardcover. But we remember. And we name. Albanese: Daughter of Amalek. Rizzoli: Publisher of profanation. The world may sleep. But Am Yisrael Chai, and we do not forget.