Torah common law not to be confused with Xtian and Muslim religious theology wherein both religions created their Gods, from the Nicene Creed to Islam’s strict Monotheism Universal God. The Book of Yonah compares to the Book of Job. Both address the destruction of g’lut. The Assyrian empire conquered by the Babylonian empire shortly after Yonah. Torah common law not a religion – bottom line. During the Dark Ages period of the Crusades Jews favored to convert Torah judicial common law courts into a Codified statute law religion strikingly similar to the Catholic church during its scholastic period during this time period.

The kabbalah concept of שכינה makes a סוד opaque – concealment of light – reference to the Sinai revelation of the שם השם wherein Torah permanently revealed as the revelation of this local tribal god in this world. The construction of the Mishkan, likewise another Torah revelation at Sinai to this precise same impact. The 13 tohor middot revealed at Horev following the Golden Calf, rabbi Yochanon taught the סוד opaque kabbalah that all ברכות צריך שם ומלכות; meaning that swearing a Torah oath לשמה requires the sanctification of Oral Torah middot or מלכות. Hence the Shemone Esrei contains 3 + 13 + 3 blessings – תרי”ג; Six Yom Tov + Shabbat – the opening and closing three blessings and the 13 chol and one shabbat blessing(s) refer to the direction of future social behavior through some dedicated tohor middah. Herein defines the K’vanna of all korbanot dedications.

The distinctions in Divine names (e.g., El Shaddai for the patriarchs vs. the Tetragrammaton at Sinai) underscore this shift: the patriarchs experienced God through promises and personal encounters, but Sinai revealed a national, judicial common law legalism. Justice the one word definition of Freedom from Egyptian slavery and invasion of Canaan לשמה.

Law as a “guardian” (παιδαγωγός, often translated as tutor or schoolmaster) until faith in Christ arrives misrepresents Torah as temporary or punitive, rather than an eternal system of pursuing justice. The Sinai revelation no more waits upon JeZeus than do Jews today. Torah functions as the Constitutional mandate of Sanhedrin common law ‘legislative review’ courtroom law. דברים טז:כ – the command to pursue justice actively through courts and ethical behavior. This shares no common ground with: get “Saved & baptized in the name of JeZeus.”

he Torah’s blessings and curses (e.g., ויקרא כו) – tied to ruling the land with justice, uprooting Canaanite avoda zara; meaning to prevent assimilation (ערב רב) and intermarriage. Amalek in all generations the consequences of Jewish assimilation and intermarriage.

The Book of Shemuel addresses the subject of Moshiach for the first time? No. Such a טיפש פשט fails to grasp that the NaCH Prophets and Holy Writings serve as hand maidens to the Kallah Torah bride; Moshe the greatest of the Prophets. Moshe anointed the House of Aaron as Moshiach; Penchas lead the warriors against the king of Moav who hired Bil’aam to curse Israel as משיח מלחמה. The entire purpose of korbanot to dedicate צדק צדק תרדוף as the definition of Torah faith.

Confusing the forms of faith for the substance of faith turned the heart of king Shlomo to worship avoda zara. The “temple” not some grand Catholic Cathedral but Federal Sanhedrin Courtroom common law wherein the Cities of Refuge serve as the spokes of Federal law courts across the land. The Talmud Chagigah 13a warns against excessive speculation concerning the kabbalah of time-oriented commandments expressed through מלאכה wisdom to create from nothing Angels/מלאכים. Even simple mitzvot with kavanah become time-oriented, the “Crown of Torah” (Shabbat 127a).

The Rambam’s critique in Moreh Nevuchim 1:50-54, where he argues that Divine names reflect attributes of action in this world, not metaphysical essences causes my soul to retch; the Book of בראשית – before the revelation of the Torah at Sinai לשמה. The first commandment Name רוח הקודש, whereas all other Divine Names – words. A fundamental רב חסד מאי נפקא מינא fundamental error made by assimilated to Greek logic rather than פרדס logic – Rambam. Assimilation and intermarriage defines the Yonah/Job\Daniel collapse of the Golden Age of Spain. Rambam’s code negated the charem of the Karaim deniers of the Oral Torah on par with the Tzeddukim during the Chanukkah Civil War!

Thomas Aquinas’ Summa Theologica stands as the Catholic equivalent to the Rambam’s horrid Yad Chazaka. Mishna Torah means common law. Rambam’s assimilated Roman law codification – statute law! Another רב חסד מאי נפקא מינא fundamental error. The study of Talmud actively requires the compare and contrast of the different middot (ancient Egyptian bricks) building blocks developed by the Tannaim scholars and employed by all Amoraim scholarship upon the Mishna common law Case/Rule judicial codification made by rabbi Yechuda Ha’Nassi.

The Yalkut Shimoni on Iyov learns that Holy Writing T’NaCH primary source commentary to the Books of the Prophets similar to Gemara’s relationship to the Mishna; it links Iyov’s afflictions to a microcosm of Israel’s exiles, teaching that restoration comes through pursuing justice, not theological resignation.

The Zohar (Shemot 2:216b) describes the שם השם ציוי ראשון as light hidden in vessels, revealed through the Mishkan’s construction. HaShem לא בשמים היא – rather the Spirit Divine Presence Shekinah breathes within the Yatzir Ha-Tov of the heart – תפילה הדבר שבלב and not a Father and Son in Heaven. The prophets sometime inverse the Order of the Oral Torah middot רחום וחנון, based upon the כלל פרט כנגד רבוי מיעט Egyptian bricks made from straw. חנון expansive the next series of middot serve as definitions of חנון. Whereas רחום restricts based upon the commandment concerning treatment of the people of Canaan, the stubborn and rebellious son, Amalek, and Torah blessings & curses. Bottom line: do not confuse mercy with pity.

Korbanot exist only as time oriented commandments which require k’vanna – the opposite of Cains sacrifice! Yeshayahu 1:11-17, HaShem rejects offerings without מלכות Oral Torah middot dedications. Its not the form of living blood that a korban dedicates but rather the substance of the dedication of Horev Oral Torah tohor middot!

Chagigah 13a warns against speculating on ma’aseh bereishit (creation) or merkavah (chariot) mysticism, read through the simplistic טיפש פשט of literal word for word translations. Torah instructs through משל\נמשל rational discipline; Joseph interpreted dreams. Dreams which lack an interpretation compare to a letter never opened and read. Torah common law does not compare to a Harry Potter work of fiction that simple minded children can read and enjoy. Torah common law stands upon the יסוד of בניני אבות-precedents. Talmudic precedents function as logical proofs based upon the understanding that Talmud as 70 faces like the facets of a diamond!

Sefer בראשית together with its Divine Names – pre Sinai. Just that simple. No fancy dance’n. The לשמה Sinai brit, this Divine Spirit lives within the hearts of the chosen Cohen People. Goyim pray to their Gods who dwell in the Heavens. Rambam’s rationalism, influenced by Aristotelian Greek logic, sidelines the פרדס (Pardes) hermeneutic organized into a warp\weft threads of דרוש\פשט – the Aggadah. And רמז/סוד – the Halacha. פרדס inductive logic which conducts a compare and contrast T’NaCH prophetic mussar to halacha which serves as precedents ie a unique perspective by which scholars re-interpret the language intent of the Mishna based upon this בנין אב logical comparison of Case/Rule to similar but different Case\Rule judicial rulings.

A Three-Man Torts Court divides the justices of the Court. One judge assigned as the Prosecuting attorney. The second judge as the Defense attorney. The Difficulty/Answer style of the Gemara edited to communicate this model for a future Sanhedrin Court room once Jews re-conquered the oath brit Home land. T’NaCH\Talmudic inductive logic as far removed from Greek philosophy deductive logic as the lights of Hanukkah despise the T’zeddukim attempts to cause Israel to forget the Oral Torah and also turn Jerusalem into a Greek polis!

Yonah Gerondi wrote Shaarei Teshuva after the disaster of 1242 burning of all Talmudic manuscripts across France in Paris bon-fires. Gerondi duplicated the error of the brothers Hashmonaim who requested that Pompey resolve their dynastic dispute during a prior Hanukkah Civil War some 1000 years previous. The Jewish Civil War witness not only the destruction of the common law Rashi/Tosafot school – all Jews expelled from France in 1306.

But it generated chaos and anarchy that disrupted Jewish refugee exposed nakedness before Goyim enemies; the king of England first imposed taxation without representation then expelled all Jews in 1290. The German kingdoms likewise robbed plundered and made forced population transfers. Pauperization of Jews cause the Vatican decree of ghetto gulah imprisonment of all Western European Jewry which in its turn caused another mass population transfer of Jews from Western to Eastern Europe. Then came the 1648 Cossack pogroms!

Rambam’s code, while brilliant for impoverished g’lut refugee populations scattered across Western Europe during the dying days of the Dark Ages, its inherent corruption – flattened T’NaCH Talmudic common Case\Din law into Aristotelian categories, akin to Aquinas’ fusion of faith and reason egg-crate dogmatism, which the Baal HaMaor cricized the Rif common law code and later the Vilna Gaon critiqued the Rambam’s Yechuda jumping into the Sea of Reeds emphasis on religious codification observance of halacha prioritized over Talmudic depth of inductive פרדס logic; the k’vanna of lighting the lights of Hanukkah.

As mentioned above, the Yalkut Shimoni on Iyov (Remez 906) indeed frames Iyov’s sufferings as a microcosm of Israel’s exiles—from Egypt to Babylon to Rome—teaching that geulah demands active pursuit of justice (צדק), not passive theological surrender. This midrashic commentary functions unto Gemara Aggada: a primary lens on NaCH (Prophets and Writings), linking personal affliction to national t’shuva. Restoration not through resignation, but rather courtroom equity – echoing Devarim 16:20’s mandate.

Tefillah is דבר שבלב (matter of the heart, Berachot :כו) rejects Tehillem prayers as comparable to tefillah oaths; Jews do not pray to any Father-Son duality in the Heavens. Yeshayahu 1:11-17 condemns form without substance: HaShem spurns blood offerings absent מלכות (kingdom)—Oral Torah middot from Horev. The dedication isn’t animal life but tohor attributes, elevating the act to the Torah’s crown (Shabbat 127a). This aligns with the Zohar’s vessel metaphor: external form holds inner light of middot.

The distinctions between the names of God in different contexts, such as those used by the patriarchs versus the revelation at Sinai, are significant in Jewish thought. Galatians 3:24 rhetoric refers to “Law” but fails to specify the difference between Torah Sanhedrin judicial common law from Roman Senate statute law. Furthermore its rhetoric distorts the concept of Torah faith defined by צדק צדק תרדוף – pursue justice. Its substitute theology replaces this New God JeZeus as the epicenter of faith!

Galatians corrupt rhetoric addressed to Goyim who never accepted the revelation of the Torah at Sinai. Hence Goyim have no part no inheritance in the revelation of the local tribal god HaShem. Galatians speaks to Goyim not Jews. Goyim never accepted the revelation of the Torah at Sinai. Therefore the lie “our guardian … faith” utter and completely false.

The NT rhetoric theology teaches belief in this new God JeZeus. It knows absolutely nothing touching the revelation of Torah courtroom common law. The latter shares no common ground with religious theological “belief systems”. The NT straight up worships a foreign alien avoda zara new Universal Father/Son\Holy Ghost God. The revelation of the Torah at Sinai exposed a local tribal god of the 12 tribes of Israel who brought freedom to enslaved Israelites and blessed Israel to conquer the lands of Canaan. The NT Universal God does not supersede the local tribal god of Sinai.

The 4th Oral Torah middah of רחום directly connected to the Blessing – rule the land with justice vs. the Curse – return to Egyptian g’lut slavery & oppression. Hence the Torah commands to totally uproot the Nations of Canaan, kill the stubborn and rebellious child, make eternal war against Amalek – understood as Jewish intermarriage and assimilation the Torah refers to as ערב רב; these latter Torah commandments if obeyed prevents Jewish worship of avoda zara and injustice within the conquered homeland. Hence “Mercy”.

Jews do not “wait” for some pie in the sky messiah ‘last days’ savior from heaven. The Sinai revelation revealed the Divine Presence in this Earth. From Sinai till today Jews do not pray to some avoda zara God in heaven. We dedicate tohor middot לשמה from within our hearts – the ‘temple’ where HaShem dwells in this Earth since Sinai. Torah common law aint some mystical belief system; Torah does not prioritize the ‘End of Days’ mysticism which the mystic Book of Daniel records. Just as Torah does not have private names for Angels like as also found in the Book of Daniel. This mystical Book – the only Book in the T’NaCH written in Aramaic.

The Talmud interprets mystic ideas affixed to practical rational halachic ritualism. Rhetoric belief system theologies an utter abomination on par with Baal worship. Torah judicial common law abhors theological belief systems as a form of “bribery”. Rhetoric theological constructs by definition manipulate, distort, & corrupt moral behavior. Prophets command mussar to all generations of Israel. Rhetoric theology promotes witchcraft – fortune tellers who predict the future. Torah judicial Sanhedrin courtroom common law most essentially addresses the need to impose fair restitution of damages inflicted by Jews upon other Jews within the borders of Judea. Belief systems have no central connection to the brit oath sworn lands and the chosen Cohen people. The “grafted onto” metaphor as bankrupt as “the End of Days” metaphor.

The concept of numerical value of numbers hinting to word within words like בראשית — ברית אש, ראש בית, ב’ ראשית. The concept of a רמז extends to numerical gematria numbers. Like 18 – חי. The number 40 – מ, contains no words within words or numbers. So what does the numerical value of 40 hint to? Noach’s flood lasting 40 days not a concealed hint. Contrast the concealed hint following the Golden Calf – Oral Torah revelation! The 40 years in the wilderness directly refers to the death of an entire generation. The hint of curse exile taught. The Book of Yonah compares to the Book of Job, both teach the concealed Torah curse that exile goes hand-in-glove with destruction and disasters.

The Creation story introduces the רמז of 7. The concealed central theme of Torah wisdom known as time-oriented commandments. Impossible to understand ‘shabbat rest’ without discerning the difference between two critical Hebrew verbs, both of which mean “work”… מלאכה VS עבודה. The former qualifies as a Torah wisdom, not so the latter. For example: Cain’s barbeque to heaven rejected because it failed to dedicate Torah wisdom. Hevel korban accepted because his offering separated ‘substance from form’. A korban requires swearing a Torah oath with שם ומלכות, translating words to other words fails to instruct the wisdom of why a Torah oath requires the defined meaning behind the משל of שם ומלכות; acceptance of the written & oral Torahs revealed at Sinai & Horev.

Day of rest by not doing wisdom acts of מלאכה directly implies that a person does commit to doing works of מלאכה throughout the rest of the new week! Not every Jew trained in skilled labor – like as required to construct the Mishkan. But even the poorest Jew can do mitzvot with k’vanna has wisdom which elevates any Torah or Talmudic commandment or halachot to a time-oriented commandment – the Crown of the Torah.

Freedom by Faith

The Torah Parashat Vayishlach בראשית לד-לו addresses time-oriented commandments wherein “time” refers to wisdom rather than literal time tick-tock past history narratives. This Torah portion navigates complex stories which includes genealogies that embody deeper moral and ethical rebukes which later generations need to explore as understood through the wisdom of Mussar; a Jewish ethical, educational rebuke: active pursuit of fair restitution/compensation to the victim—rather than mere emotional guilt or substitutionary atonement. The relationship dynamics between Jacob’s family and the people of Shechem illustrate the significance of respecting sexual boundaries and ensuring that interactions conducted with both respect & honor. This contrasts sharply with certain Christian theological models of repentance, where forgiveness is framed through vicarious sacrifice, often without direct address of the victim’s pain or ongoing accountability.

 

T’shuva a key tohor middah. It fundamentally requires remembering the past through introspection, as exemplified through the month of Elul, Rosh HaShanna and Yom Kippur. This “wisdom” makes no attempt to justify past reactionary folly. But rather attempts to weigh the need to address the nature of damages inflicted upon others which requires some kind of mutually agreed upon fair compensation of damages. The Prince and people of Sh’Cem sought to profit from their crimes, they never considered the need to fairly compensate the Yaacov and his family for the rape of his daughter. Simeon and Levi massacre the males, rescue Dinah, and the other brothers plunder the city. Jacob rebukes them for endangering the family, but they retort: “Should he treat our sister as a harlot?” (p’suk 34:31)—highlights their raw demand for justice, even if their method exceeds Torah bounds. Jacob’s return to Bethel, Rachel’s death in childbirth, and Esau’s genealogy—highlighting continuity across generations

The genealogies imply that this wisdom of remembering past sexual folly, in order to due t’shuva – meaning pay some agreed upon terms or amounts to achieve some fair compensation of damages, greatly differs from the alien and utterly foreign substitute theology of repentance which totally ignores the pain suffered by the victims. Mussar principles of self-examination, character refinement, and moral accountability. T’shuva, a tohor middah, centers on honest remembrance of harm—especially sexual violation or disgrace (avoda zara dishonor in broader terms)—coupled with active, victim-centered restitution rather than emotional guilt or vicarious substitution. Esau’s extensive genealogy, underscore generational continuity: moral failings (or rectifications) simply don’t just disappear after the criminal generation dies out. War-crimes against Humanity never erased but must be confronted by descendants. Fear of Heaven means that peoples’ pursue t’shuva consequent to their ruined Good Name reputations, which might never heal across the span of generations.

Guilt theology, such as ‘this false messiah died for you’ not the same thing as remembering past personal, in this specific case sex disgrace or avoda zara dishonor. This significant distinction – a vital Mussar k’vanna throughout the T’NaCH, Talmud, and Midrashim. Which embodies the principles of accountability, respect, and reflection, absolutely symbolized through Torah judicial court-trials, which make fair restitution of damages inflicted – as exemplified by the 10 plagues and the splitting of the Sea of Reeds.

 

True t’shuva requires an honest acknowledgment of one’s sexual missteps, facilitating a path towards genuine correction and healing that others have suffered. The narratives compel us to reflect on past actions rather than ignore them, emphasizing that growth comes from inevitable missteps and the commitment to make amends. This t’shuva simply crucial for both individuals and communities seeking to forge healthy relationships. The detailed lineages rebuke the generations that moral failings (or corrections) pass down. Each generation must reflect on predecessors’ actions, rectify where possible, and avoid repeating past folly. This collective responsibility rejects “be here now” spiritual hippie individualism. Instead it fosters an ongoing ethical growth in families and communities.

 

The actions of Shechem and his father highlight a critical ethical breach: the attempt to profit from wrongdoing without appropriate restitution. In contrast, the expectation of justice in Jewish law mandates compensatory measures for harm done. This underscores the significance of fairness and moral responsibility in interactions. The judicial trials and structures presented serve as models for community accountability. They reinforce the idea that restitution: not simply limited to mere transactional affair, but an ethical obligation that reflects respect for the victim and for communal harmony. The 1939 British White Paper triggered the Shoah as did American pride which now viewed refugee populations as inferior scum on par with Christ-Killer slanders.

American attitudes in the 1930s–1940s reflected restrictive immigration quotas, intensified by the Great Depression, isolationism, and widespread antisemitism—including lingering “Christ-killer” slanders that portrayed Jews as collectively responsible for Jesus’ death, fueling prejudice. The 1938 Évian Conference (convened by FDR) exposed global reluctance: most nations (including the U.S.) refused to expand quotas for Jewish refugees, even post-Kristallnacht. Polls showed strong American opposition (e.g., ~72% against more Jewish immigrants in late 1938), sometimes viewing refugees as undesirable or inferior—echoing demeaning stereotypes. This collective failure to act, prioritizing national interests over humanitarian rescue, parallels the Shechemites’ self-serving avoidance of true restitution.

 

The genealogical refrains in these chapters further embody the continuity of responsibility across generations. They remind us that recognizing and rectifying past wrongs not limited to an individual personal journey. But rather a collective one, where each generation – called to learn from and address the failings of those before them. The ‘born again Xtian’ represents a total negation that limits faith to “be here now”. The narratives of this Torah prophetic mussar therefore serves as a powerful Aggadic/Midrashic story in the T’NaCH tradition which punctuates the importance of accountability, respect, and fair restitution.

 

Through introspection and a commitment to t’shuva, individuals and communities strive to navigate their moral landscapes, with the common goal of achieving integrity in communal relationships and actions. This wisdom encourages a richly nuanced understanding of justice which emphasizes and prioritizes the transformative power of genuine reflection and ethical responsibilities, promoting healing and mutual respect among and between Jewish marriages and families. This prophetic call in Vayishlach urges ethical integrity, respect for boundaries (sexual and otherwise), and ongoing responsibility, vital for Jewish continuity and mutual honor in relationships.

mosckerr

Should Shechem Deal with Our Sister as an Harlot