Subtle Propaganda, requires reading between the lines

The Holy Family Lived In Egypt

Breaking News: Allah Voldemort – Dead. Was Mark’s Gospel an intentional tool of Roman psychological warfare, or was it a Jewish counter-narrative meant to influence how different Jewish communities engaged with Rome?

Pie in the sky speculations attempt to foist as actual history propaganda stories of an imaginary Man-God & a zealous convert to Xtianity. Despite the clear language of the Torah that nothing in the Heavens, Earth, or Seas compares to the image of God or the prophet Bil’am’s explicit vision – God is not a Man.

Coptic revisionist history does not change speculative books of propaganda into actual history. The earliest surviving manuscripts of the Gospel of Mark written in Greek. Papias’s claim that Mark, originally written in Hebrew or Aramaic simply never substantiated by any physical evidence. This discrepancy highlights the challenges in relying solely on early testimonies. Simply due to the fact that no known agenda defines the purpose of those early works!

News travelled slowly in ancient times. Writing a detailed account like the Gospel of Mark would require more time than the immediate aftermath of the Temple’s destruction. The process of dating ancient texts often involves interpretations based on incomplete evidence. The News of the destruction of Herod’s Temple would by far have out shined the News of the Roman torture of a common criminal!

The floated speculation made by Xtian scholars that the Mark gospel written between AD 65 – 75 has no physical evidence – anymore. This revisionist history of the life and death of a Harry Potter – imaginary Jesus. Furthermore, the Roman war to put down the Jewish revolt, like the destruction of Herod’s Temple in AD 66 would have swamped the News Headlines!

Historians and scholars often work with incomplete evidence, leading to various theories and interpretations. The dating of ancient texts involves analyzing historical, literary, and contextual clues, which can result in differing scholarly opinions. Revisionist history perverts speculation and biased beliefs in God as the basis for truth! But this religious speculative interpretation, not the only kid on the playground.

What evidence we have does suggest that Mark’s Gospel – written in Greek, and the claim that it was originally in Hebrew or Aramaic is one of those early testimonies (like Papias’s) that has not been substantiated by physical evidence. The lack of an original manuscript in Hebrew or Aramaic definitely complicates the matter. To point out the flimsy argument to its face.

From a historical perspective, the fall of the Temple, a monumental event, and indeed. It would have garnered more attention from contemporary sources than the death of a single man—especially if that man was seen as a marginal figure at the time. A fine line between interpretation and assertion.

History and religious narratives can sometimes become entangled with belief systems, and how that can distort our understanding of past events. History, at its core, should strive toward objective and evidence-based possibilities. The reliability of early Christian sources like Irenaeus (c. AD 180) and Clement of Alexandria (c. AD 200) depends on how one evaluates historical testimony. While some of the earliest known religious Goyim voices commenting on the origins of the Gospels, reliability – debated due to their biased views toward Xtianity. Traditional church dating of the gospels serves Xtian narratives. Irenaeus wrote around AD 180, more than a century after mythical Jesus’ time. Clement of Alexandria is even later, writing closer to AD 200.

Both writers were engaged in theological battles, especially against Gnosticism. Some argue that their emphasis on apostolic authorship simply driven by the need to defend orthodoxy rather than strict historical accuracy. We do not have direct writings from Mark himself or from first-century figures confirming his authorship, only second-hand traditions which no courtroom would accept such hearsay evidence!

Courts reject hearsay because the person who originally made the claim, unavailable for cross-examination. Ancient history, much of what we know comes from later accounts. If we dismissed all second-hand testimony, we’d lose most of ancient history, including figures like Socrates, whose teachings come from Plato and Xenophon. Mythology defines the ancient Greek writings.

Challenging the idea that Mark’s Gospel was originally written in Hebrew or Aramaic—and even questioning its authenticity altogether—comes from different camps within biblical scholarship. The Greek syntax and grammar do not suggest a translation from Semitic languages. Mark’s Gospel includes Latinisms (Roman loanwords), such as centurion (kenturion in Greek) and denarius, indicating it was written for a Greek-speaking Roman audience. The use of Aramaic phrases (e.g., Talitha koum in Mark 5:41) suggests that the author was translating occasional words rather than the entire text being a translation.

Eusebius (4th century) quotes Papias, affirming that Mark wrote his Gospel based on Peter’s preaching, but he makes no reference to a Hebrew or Aramaic version which Papias (AD 110-140) claims. Some reasonable skeptics argue that Mark’s Gospel simply not based on historical events but rather a theological narrative invented by early Christians. They suggest Mark created a fictionalized Jesus, using Jewish scriptures (like Isaiah and the Psalms) as a template rather than actual historical events.

Figures like Richard Carrier argue that Jesus, originally understood as a celestial being and that Mark later invented a biography for him, shaping the Gospel as an allegory rather than historical record. Many accept that Mark contains some historical elements but argue that miraculous accounts, predictive prophecy, and resurrection narratives, simple later embellishments made by Xtians who loved fairy tail stories.

Paul as an Agent Provocateur: Instigating Civil War in Rome? Having lived in Rome he understood Roman weaknesses and political undercurrents. Like for example: Caesar worshipped himself as the son of God. Paul’s writings qualify also as political satire. Like Nigger Jim in Mark Finn who mocks King Solomon as the wisest of all men! The idea that the kingdom of God is not of this world fits precisely within Greek and Roman mythologies! Jewish religious authorities, specifically over the specific debate of an oven, where rabbi Eleazer got place into harem. Rabbi Eleazer called on a bat-kol, and the rabbis declared: the Torah does not come from heaven!

Mark’s Roman written Gospel aimed to promote disharmony between the Jews of Alexandria Egypt and the Jews of Judea. During the Bar Kakhba revolt the Jews of Axelandria did not join that revolt. This permitted the Roman legions to destroy both revolts piecemeal.

Chaos and anarchy defined the state of Judea during the first revolt against Rome. The discovery of the Dead Sea Scrolls conclusively proves these historical facts. If Mark were inciting Jewish-on-Jewish conflict, it would align with historical accounts that factions within Jerusalem were already fighting among themselves before Rome even breached the city walls.

Why does Mark’s gopels have Jesus say, “Render unto Caesar what is Caesar’s” (Mark 12:17)? This supports the premise that the gospel writings of Mark supported Jewish Civil War. The messiah narrative did emphatically split into strongly opposed Jewish factions! Jewish appeasers compare to post WWI British supporters of Chamberlain! Clearly the writings of Mark’s gospels opposed the war prone Zealots!

Divide and Conquer an old idea. Roman interests as well as Jewish interested preferred fighting one another while their enemies fought a Civil War. The Maccabees conducted this strategy successfully against the Syrian Greeks 150 years previous.

Roman emperors (especially Augustus) were deified as Divi Filius (Son of God). Paul’s reinterpretation of “Son of God” into a Jewish-messianic sense, could have been perceived by Rome as an indirect attack on Roman religious authority. If Paul mocked Caesar’s claim to divinity, it would qualify as political subversion—though disguised as religious teaching.

The comparison of Paul to Mark Twain’s Jim in Huckleberry Finn, that his theology contained coded humor and irony meant to subvert authority. Some scholars note parallels between Greek/Roman mythology and Paul’s spiritual kingdom concept, suggesting he tailored his message to resonate with Roman audiences.

Paul’s conflicts with Jewish religious leaders (especially over Torah authority) certainly widened the divide between Hellenistic Jews and traditional Pharisees. His message of a Torah-free Gospel was highly inflammatory—not only did it anger Judean Pharisees, but it also alienated Jewish nationalists who wanted a political Messiah. This played into Roman interests, whether Paul intended it or not.

Mark’s Gospel exacerbated Jewish factionalism, particularly between Alexandrian Jews and Judean Jews. Did Alexandrian Jews Refuse to Join the Bar Kokhba Revolt Because of Mark’s Influence? There is no direct evidence linking Mark’s Gospel to Alexandrian Jewish neutrality, but the timing remains intriguing. Alexandrian Jews far more assimilated & Hellenized, and less likely to support a militant Jewish messianic movement. If Mark’s Gospel circulated among them, emphasizing a suffering, non-political Messiah, it could have dissuaded them from joining the rebellion.

Josephus records that Jews in Jerusalem already experienced in killing each other before the Romans even arrived (Zealots vs. Priests vs. Sicarii). Mark’s Gospel portrays Jewish leaders as divided and corrupt, reinforcing Roman narratives that Jews were ungovernable. If Mark’s intention was to drive a wedge between Jewish factions, it would align with the Roman “divide and conquer” strategy.

Mark 12:17 (“Render unto Caesar what is Caesar’s”) suggests support for Roman rule and opposition to Zealot resistance. Jesus’ statement could be read as a message of appeasement. Encouraging Jews to cooperate with Rome, undermining Zealot ideology, and reinforcing the idea that the Messiah was not meant to be a political revolutionary.

The Maccabees used this Divide-and-Conquer Strategy against the Greeks—turning different Hellenistic factions against each other. Rome, a master of this strategy, pitting Jewish factions against each other: Sadducees vs. Pharisees, Zealots vs. Hellenized Jews, Priests who denied the Oral Torah vs. rabbis who taught the Oral Torah. If Mark’s Gospel helped weaken Jewish unity, it ultimately benefited Rome.

Paul’s personal motives remain unclear—was he a true believer, or a savvy political manipulator? Mark’s Gospel certainly reinforced factional divisions, whether by design or accident. The idea that Paul may have been an agent provocateur, knowingly exacerbating divisions within the Roman world to the benefit of Jerusalem, a compelling angle that aligns with historical Greek & Roman strategies of divide and conquer. Equally well known and embraced by Jewish Sanhedrin leadership which sent Paul to Rome to promote Roman Civil War prior to the outbreak of the great Jewish revolt.

The connection between Mark’s Gospel and Jewish factionalism—especially its potential impact on Alexandrian Jews’ neutrality during the Bar Kokhba revolt—also quite interesting. If the Mark gospel, indeed written to undermine Jewish resistance by promoting a passive, non-political Messiah, it would fit neatly within the broader Roman strategy of controlling subject populations by weakening internal unity. The historical backdrop of intra-Jewish conflict before the fall of the Temple, as recorded by Josephus, provides further support for the idea that Mark’s Gospel likely designed (or at least functioned) as a tool of division rather than unity.

If the Sanhedrin saw Rome’s internal divisions as a potential advantage—especially in the lead-up to the Jewish revolt—Paul’s role as an instigator could have been strategic. Given his Roman citizenship, education in Greek rhetoric, and ability to move between Jewish and Roman circles, he served as a well-positioned Sanhedrin asset, who introduced subversive ideas that could destabilize Roman unity.

This would parallel other historical examples where Jewish leadership attempted to manipulate larger imperial powers to their advantage—much like the Hasmoneans did with Seleucid factions during their own revolt. If the Sanhedrin sent Paul to Rome as a spy, with the purpose: to promote theological and ideological rifts, it would explain why his teachings so totally disruptive—not just among Jews but within the Roman elite as well.

Mark’s Gospel, then, could be seen as part of this broader game of influence, to pacify Jewish resistance (if pacifist pro-Roman) or to create ideological splits that kept Jews distracted among themselves (if existed a deeper Roman war-time strategy). The fact that Alexandrian Jews stayed out of the Bar Kokhba revolt, while Judean Jews fought Rome head-on, could suggest that differing religious narratives—possibly shaped by Mark—helped fragment Jewish unity.

This interpretation pits the writings of Mark against those of Paul. Neither not as a merely religious thinkers, but as active political partisans, in the geopolitical struggle between Rome and Judea. If the Sanhedrin had the foresight to recognize Rome’s internal tensions and employed Paul as the tip of their spear, it would entirely redefine his original mission. A political kabbalah concealed from shallow Goyim who simply read his letters at face value. Rather than being a rogue preacher or a sincere evangelist, Paul served the Sanhedrin Court in Jerusalem as an early example of ideological subversion—using theology to create divisions within Roman society.

This would mean his emphasis concerning a “kingdom not of this world”, a concealed way to undercut Roman religious authority, while his rejection of strict Torah observance like circumcision, could have been a means to fracture Jewish support for messianic Jesus nonsense. It also fits with his constant conflicts—both with Jewish traditionalists and with factions within early Christianity. His letters reveal a figure constantly navigating and exacerbating divisions, whether intentionally or as a by-product of his ideological agenda.

Mark’s Gospel, also exposed as a second layer of Roman counter-disruption. If written in Rome, it could have express Roman strategic interests (to pacify Jewish resistance by promoting a passive Messiah) or to define Jewish messianism in a way that created discord between Hellenized Jews and their Judean counterparts. The simple fact stands: The church behaves as if it has a lock and key monopoly over the mitzva of Moshiach; despite the Pauline declaration that Goyim not under Jewish common law.

The fact that Alexandrian Jews sat out the Bar Kokhba revolt while Judean Jews were crushed strongly suggests that competing messianic narratives—such as influenced by texts like Mark—which totally ignores the Torah Moshiach precedent of Moshe anointing Aaron with oil, which served as the basis of Shmuel who anointed both Shaul and David as Moshiach with oil. The gospel narratives all ignore the precedent of anointing all korbanot placed upon the altar with oil. It does not weigh the dedication through oil wherein the Moshiach sanctified to rule the oath brit chosen Cohen lands with righteous judicial justice as the faith of the Torah. Hence the gospel writers, not just Mark, instrumental in keeping Jewish factions divided. If true, this would mean early Christianity simply never just a mere religious movement, but part of a larger strategic game—a subversive ideological front in the struggle between Rome vs. Judea.

The Kabbalah of the Torah Masoret

פתחו את הידיים

How do you judge and weigh post sealing of the Talmud secondary commentators like Saadia Gaon, Ibn Ezra, and the Rambam as famous luminaries among Geonim and Reshonim Talmudic scholarship?

The lights of Hanukkah, as a mitzva דאורייתא, separates substance from shadows. Gaonim and Reshonim scholarship which embraces Greek and Roman statute law and ancient Greek philosophies of logic, best represents the perverted tuma middot interests of the resurrected from the dead – Tzeddukim.

Before their defeat during the Hanukkah Civil War, these רשעים encouraged Israel to abandon & forget the Oral Torah revelation at Horev, forty days after the sin of the Golden Calf; a portion of Israel attempted to translate the רוח הקודש שם השם to the word אלהים. The revelation of the Oral Torah 13 tohor middot spirits, as explained through the much later kabbala chiddush of rabbi Akiva’s פרדס logic system, the Tzeddukim, Karaites, and Goyim Xtian churches to this very day absolutely and categorically denies the revelation of the Oral Torah at Horev. Similar the Arabs states which abhor the idea that Jews have equal rights to achieve self determination in the Middle East; hence Arab enemies refer to Israel as the Zionist Entity.

The disgraceful history of Xtian substitutional theology, long antedated by the ancient Tzeddukim equal abomination, their attempts to cause Israel to forget the Oral Torah. Hence all post Talmudic scholarship which relies heavily, or primarily upon the structure and organization of Jewish religious Law “converted” into frumkeit religious legalism categories. Turned to the re-discovered ancient Greek philosophers, which organizational logical thought, as their primary tools to interpret and understand the Torah.

Such post Talmudic commentaries qualify as self-hating Jews within the “camp” of the Tzeddukim counter-revolutionaries, in the days of the Hashmonaim. Saadia Gaon, despite his authorship of “The Book of Beliefs and Opinions,” his repeated attempts to address the challenges from pre-נידוי Karaite Jews likewise floated. He blended Torah topics together with Greek philosophy, but failed to teach the Torah as a common law judicial legal system. Herein serves as key evidence to the contention that g’lut Jewry even by the tail end of the Gaonim scholarship had lost the wisdom to obey and observe the Torah commandments לשמה.

Ibn Ezra throughout his Chumash commentary introduced Greek philosophical ideas. The Rambam relied upon Aristotelian logic as his main tool by which he organized halacha into Greek and Roman codes of statute law. The obtuse assimilation of the “Golden Age” Spanish rabbis, who uprooted T’NaCH & Talmudic common law, based upon the kabbala of rabbi Akiva’s פרדס logic system, in their rush to express their glee approval of the rediscovered ancient Greek philosophical works. As such these assimilated rabbis undermined Jewish legal traditions of common law, which their scholarship replaced with Greek philosophies and box thinking, rigid statute law models.

Absurd, the notion that embracing hostile foreign cultures and customs as a key strategy to reinforce Jewish identity and intellectual resilience. These assimilated Jewish heretics served as the forerunners of the Reform abomination of the early 19th Century. The contributions of Saadia Gaon, Ibn Ezra, and Rambam, while viewed critically in this context, without any doubt part of broader context of Jewish attempts to address the challenges faced by g’lut Jewish communities, such as the collapse of the Roman road network.

This assimilation took Orthodox Jews off the path, just as did secularism did and does to post American and French revolution Jewry today. Saadia Gaon addressed the sudden rediscovery of the four Centuries concealed, ancient Greek writings, entombed by Xtian church fathers.

Rambam, like his Tzeddukim forefathers, sought to impose a sort of Greek polis city state(s) upon Jews through his statute law “ghetto halachic walls”. Through systematic order & classification of Talmudic subjects into easily assessable standardized religious judicial common law courts.,

The Rambam caused Jews to forget the Oral Torah revelation at Horev of משנה תורה common law. The revelation of the Torah at Sinai, contained amazingly within the first two Sinai commandments. Only after the revelation of Oral Torah common law did Israel receive the rest of the Torah. The famous 10 Commandments serves as a precedent to remember the 10 plagues of Egypt wherein HaShem judged the Gods of Par’o, according to Moshe’s Torah common law.

Ibn Ezra’s son converted to Islam. His Chumash commentary proves that he too, just like his fellow Spanish peer, made a deep assimilated study of ancient Greek philosophical thought. Torah common law, a judicial system by which the courts make fair compensations for damages inflicted; this judicial common law shares nothing, has absolutely no common ground, with theological religious belief systems, imported from non-Jewish cultures and alien sources.

The Torah, fundamentally a legal and ethical guide whose faith seeks judicial righteous justice within the borders of the Torah oath sworn lands, the eternal inheritance of the chosen Cohen people. Goyim reject the revelation of the Written and Oral Torah at Sinai and Horev. Hence their counterfeit wisdom lack the power to transform Goyim into the chosen Cohen people.

Torah common law serves as the basis for a comprehensive judicial system that emphasizes justice, fairness, and compensatory lateral sanhedrin judicial rulings, as the definition of faith. The Torah’s Talmudic focus, stands solely upon precedents which shape and determine Mishnaic common law. This legal system, simply distinct from any philosophical or theological systems imported from non-Jewish cultures. Like Cohonim separated from Goyim, something like the difference between t’rumah vs. chol first fruits.

The importance of maintaining the tohor purity of Torah-based common law, (rooted in the Oral Torah and the kabbala of Rabbi Akiva’s פרדס logic system), functions as the basis of Mishnaic and Gemara common law. This approach emphasizes the unique and self-contained nature of the Jewish legal tradition – without reliance on external philosophies, or religious false messiah beliefs.

Hence the k’vanna of lighting the Hanukkah lights contains the dedication to never rely upon foreign cultures, customs, philosophies, or cathedral grand structures to serve as any kind replacement basis to interpret the k’vanna Will of the Written Torah Constitution of the Torah Cohen Republic.

The k’vanna (מלך tohor middot dedications) of lighting the Hanukkah lights serves as a powerful reminder of the dedication to preserve Jewish tradition and identity. The lights symbolize the triumph of the P’rushim over the assimilated Tzeddukim רשעים who embraced Greek culture and customs. The k’vanna of lighting the Hanukkah lights serves as a powerful reminder of the dedication to preserve Jewish tradition and identity through the dedication of tohor middot as instructed through prophetic mussar (Aggada). The lights symbolize the triumph of the P’rushim over the assimilated Tzeddukim רשעים who embraced Greek culture and customs.

The challenge of the new testament notions of Messiah represents a similar assimilationist trend that compares to the plagues in the days of Paró and Moshe. Goyim declare themselves ‘not under the Law’, yet Goyim assume they possess the lock and keys to the Oral Torah mitzva of Moshiach.

Torah common law stands upon the foundation by which prophetic mussar defines the k’vanna of mitzvot time oriented Av commandments. Never once does the new testament forgery ever attempt to learn the prophets through Common Law precedents. Why? Statute law does not depend upon, nor does it require precedents.

For 2000+ years g’lut Jewry has felt the cursed whip and wincing pain of Jewish assimilation and inter-marriage. Goyim cultures and customs which do not accept the revelation of the chosen Cohen people consequent to our acceptance of the Torah at Sinai and Horev. These alien cultures and logic formats have dominated the Jewish people, just as similarly have Goyim barbarians. Jews survived the furnaces of the Shoah based upon the אלהינו Name within the קריא שמע tefillah דאורייתא, which remembers the oath sworn by Yitzak at the Akadah; as the chosen Cohen son of Avraham, save my future born seed, my Olam Ha’Ba, from Shoah and I dedicate to walk in justice before you, as did my father. Hence HaShem replaced Yitzak as a korban with a ram dedication to have this k’vanna.

How do you judge and weigh post sealing of the Talmud secondary commentators like Saadia Gaon, Ibn Ezra, and the Rambam as famous luminaries among Geonim and Reshonim Talmudic scholarship?

The Hanukkah Lights expose the darkness of Jewish Civil War.  The gulf that separates the P’rushim vs. the Tzeddukim, this deep chasm abyss distinguishes the proponents of learning Oral Torah לשמה which challenged the dominant seduction of Greek culture and customs embraced by the assimilated Tzeddukim.

The lights of Hanukkah, as a mitzva דאורייתא, separates substance from shadows.  Gaonim and Reshonim scholarship which embraces Greek and Roman statute law and ancient Greek philosophies of logic, best represents the perverted tuma middot interests of the resurrected from the dead – Tzeddukim.   Before their defeat during the Hanukkah Civil War, these רשעים encouraged Israel to abandon & forget the Oral Torah revelation at Horev, forty days after the sin of the Golden Calf; a portion of Israel attempted to translate the רוח הקודש שם השם to the word אלהים.  The revelation of the Oral Torah 13 tohor middot spirits, as explained through the much later kabbala of rabbi Akiva’s פרדס logic system, the Tzeddukim, Karaites, and Goyim Xtian churches to this very day absolutely and categorically denies.  Similar to the Arabs states which abhor the idea that Jews have equal rights to achieve self determination in the Middle East; hence Arab enemies refer to Israel as the Zionist Entity.

The disgraceful history of Xtian substitutional theology, long antedated by the ancient Tzeddukim equal abomination, their attempts to cause Israel to forget the Oral Torah.  Hence all post Talmudic scholarship which relies heavily, or primarily upon the structure and organization of Jewish religious Law “converted” into frumkeit legal categories.  Which employs organizational logical thought, developed from ancient Greek philosophies, as the primary tool to interpret and understand the Torah. 

Such post Talmudic commentaries qualify as self-hating Jews within the “camp” of the Tzeddukim counter-revolutionaries, in the days of the Hashmonaim.  Saadia Gaon, despite his authorship of “The Book of Beliefs and Opinions,” his repeated attempts to address the challenges from pre-נידוי Karaite Jews.  Wherein he blended Torah topics with Greek philosophy, but failed to teach the Torah as a common law judicial legal system, serve as key evidence to the contention that g’lut Jewry has lost the wisdom to obey and observe the Torah commandments לשמה. 

Ibn Ezra throughout his Chumash commentary introduced Greek philosophical ideas.  The Rambam relied upon Aristotelian logic as his main tool by which he organized halacha into Greek and Roman codes of statute law.  The obtuse assimilation of the “Golden Age” Spanish rabbis, who uprooted T’NaCH & Talmudic common law based upon the kabbala of rabbi Akiva’s פרדס logic system, in their rush to express their glee approval of the rediscovered ancient Greek philosophical works.  As such these assimilated rabbis undermined Jewish legal traditions of common law, which their scholarship replaced with Greek philosophies and box thinking, rigid statute law.

Absurd, the notion that embracing hostile foreign cultures and customs as a strategy to reinforce Jewish identity and intellectual resilience.  These assimilated Jewish heretics served as the forerunners of the Reform abomination of the early 19th Century.  The contributions of Saadia Gaon, Ibn Ezra, and Rambam, while viewed critically in this context, without any doubt part of broader context of Jewish attempts to address the challenges faced by g’lut Jewish communities; this assimilation took Orthodox Jews off the path, just as did secularism did and does to post American and French revolution Jewry today.  Saadia Gaon addressed the sudden rediscovery of the four Centuries concealed, ancient Greek writings, entombed by Xtian church fathers.   

Rambam, like his Tzeddukim forefathers, sought to impose a sort of Greek polis city state(s) upon Jews through his statute law “ghetto walls”.  Through systematic order & classification of Talmudic subjects into easily assessable standardized religious subject matter, the Rambam caused Jews to forget the Oral Torah revelation at Horev of משנה תורה common law.  The revelation of the Torah at Sinai, contained within the first two Sinai commandments.  Only after the revelation of Oral Torah common law did Israel receive the rest of the Torah.  The famous 10 Commandments serve as a precedent to remember the 10 plagues of Egypt wherein HaShem judged the Gods of Par’o.

Ibn Ezra’s son converted to Islam.  His Chumash commentary proves that he too, just like his fellow Spanish peer, made a deep assimilated study of ancient Greek philosophical thought.   Torah common law, a judicial system by which the courts make fair compensations for damages inflicted; this judicial common law shares nothing, has absolutely no common ground, with theological religious belief systems, imported from non-Jewish cultures and alien sources.  

The Torah, fundamentally a legal and ethical guide whose faith seeks judicial righteous justice within the borders of the Torah oath sworn lands, the eternal inheritance of the chosen Cohen people.  Goyim reject the revelation of the Written and Oral Torah at Sinai and Horev.  Hence their wisdom lack the power to transform Goyim into the chosen Cohen people.  Torah common law serves as the basis for a comprehensive judicial system that emphasizes justice, fairness, and compensatory lateral sanhedrin judicial rulings, as the definition of faith. The Torah’s Talmudic focus, solely upon precedents which shape and determine Mishnaic common law.  This legal system, simply distinct from any philosophical or theological systems imported from non-Jewish cultures.  Like as Cohonim separated from Goyim, something like the difference between t’rumah vs. chol.

The importance of maintaining the tohor purity of Torah-based common law, (rooted in the Oral Torah and the kabbala of Rabbi Akiva’s פרדס logic system), functions as the basis of Mishnaic and Gemara common law.  This approach emphasizes the unique and self-contained nature of the Jewish legal tradition – without reliance on external philosophies, or religious false messiah beliefs.  Hence the k’vanna of lighting the Hanukkah lights contains the dedication to never rely upon foreign cultures, customs, philosophies, or cathedral grand structures to serve as any kind replacement basis to interpret the k’vanna Will of the Written Torah Constitution of the Torah Cohen Republic.

The k’vanna (intent) of lighting the Hanukkah lights serves as a powerful reminder of the dedication to preserve Jewish tradition and identity. The lights symbolize the triumph of the P’rushim over the assimilated Tzeddukim רשעים who embraced Greek culture and customs.  The k’vanna of lighting the Hanukkah lights serves as a powerful reminder of the dedication to preserve Jewish tradition and identity. The lights symbolize the triumph of the P’rushim over the assimilated Tzeddukim רשעים who embraced Greek culture and customs.

The challenge of the new testament notions of Messiah represents a similar assimilationist trend that compares to the plagues in the days of Paró and Moshe.  Goyim declare themselves ‘not under the Law’ yet they assume they possess the lock and keys to the Oral Torah mitzva of Moshiach.  Torah common law stands upon the foundation by which prophetic mussar defines the k’vanna of mitzvot time oriented Av commandments.  Never once does the new testament forgery ever attempt to learn the prophets through Common Law precedents.  Why?  Statute law does not depend upon, nor does it require precedents.

For 2000+ years g’lut Jewry has felt the cursed whip and wincing pain of assimilation and intermarriage.  Goyim cultures and customs which do not accept the revelation of the chosen Cohen people consequent to our acceptance of the Torah at Sinai and Horev.  These alien cultures and logic formats have dominated the Jewish people, just as have similarly have Goyim barbarians.  Jews survived the furnaces of the Shoah based upon the אלהינו Name within the קריא שמע tefillah דאורייתא, which remembers the oath sworn by Yitzak at the Akadah; as the chosen Cohen son of Avraham, save my future born seed from Shoah and I dedicate to do justice before you.   Hence HaShem replaced Yitzak as a korban with a ram dedication to have this k’vanna.

Syria should be re-structured as a federal or confederal state… Pie in the Sky. Arab societies, one and all feudal aristocrat/peasant\serfs societies. The government as well as a major opposition group stated their refusal of a federalist system which they saw as a first step to the breakup of Syria….How does the establishment of a Republic of autonomous States qualify as a first step to the breakup of Syria? Answer: Establishment of strong autonomous States like Texas and Oklahoma in the US, which validates the economic autonomy of each State to bureaucratically regulate its own trade and commerce, the opposite of a Strong Man dictatorship.

Writings of Murray Bookchin…”Communalism: The Democratic Dimension of Anarchism” (1992): Bookchin introduces his concept of communalism, which seeks to combine elements of Marxism, syndicalism, and anarchism. The impact of this book, it caught fire with, according to Wikipedia, the New Left, the anti-nuclear movement, the anti-globalization movement, and more recently, the democratic confederalism of the Autonomous Administration of North and East Syria.

He advocated for decentralized, community-based governance structures as opposed to centralized, hierarchical systems. This idea questioned the legitimacy and effectiveness of existing political and economic institutions. But in the face of long established Arab feudalism his opinion limited to the educated elite totally divorced from the Common-Man. Murray Bookchin’s advocacy for decentralized, community-based direct democracy governance indeed questions existing political and economic structures embraced by Arab societies throughout history. As such under prevailing conditions his ideas merely pie in the sky, exceptionally difficult to implement his theories among standard Arab societies with long-established traditions and power dictatorships.

Bookchin compares to an unarmed prophet, difficult to chew a delicious steak if you have no teeth. Rojava, also known as the Democratic Autonomous Administration of North and East Syria (DAANES), is a de facto autonomous region in northeastern Syria. It was established during the Syrian civil war and is primarily governed by Kurdish forces, along with other ethnic groups such as Arabs, Assyrians, and Turkmen.

Inspired by Murray Bookchin’s ideas, Rojava practices a form of direct democracy and communalism, emphasizing local governance and community participation. The region has made significant strides in promoting gender equality, with women playing a crucial role in governance and military forces. A radical idea in traditional Muslim, koran based societies.

Rojava has faced numerous challenges, including military conflicts with Turkish-backed forces and the ongoing threat of ISIS. Despite these obstacles, the region has managed to establish a relatively stable and democratic system, providing essential services and promoting social justice.

mosckerr
Syria: What New Structures of the State Are Needed?

This vile podcast attempt to promote absolute propaganda BUNK presented as both opinion and News!

Bunk. Mandate Palestine ceased to exist in 1948. Nakba first referred to the disgrace of the 5 Arab Army defeat to throw the Jews into the Sea. Only after 1964 when the KGB and Arafat started to promote the “Palestine” propaganda with the Palestine Liberation Army (PLO) did Arabs start the beginning of their lies concerning Palestine. Post ’48 Israel not a UN protectorate territory. The UN does not determine the international borders of the Jewish state based upon ïnternational law”. The UN does not determine if Jerusalem functions as the Capital of the Jewish State.

During the British Mandate the term Palestine coined by the League of Nations based upon the Balfour Declaration of 1917, to establish a Jewish home in Palestine. Obviously Arabs rejected both the Balfour Declaration which served as the basis for the League’s Palestine Mandate awarded to Britain AND the name Palestine as a foreign interventionist imperialism by which Britain and France carved up the Ottoman ‘Greater Syrian’ lands within the Middle East.

This podcast fails to acknowledge and validate that post the Israeli War of Independence victory over the Arabs/Nakba, that the surrounding Middle East Arab countries expelled far more Jewish refugee populations than the Arab refugees who fled the British mandate lands of Palestine! A difference about 850,000 Jewish refugees compared to some 600,000 Arab refugees. Israel repatriated the expelled Jewish refugees from foreign Arab countries. Not a single Arab state ever repatriated Arab refugee populations! Both Egypt, Jordan, Lebanon, and Syria all refuse to accept Palestinian Gazan refugees following the Oct 7th War of Abomination. The disgrace of this podcast blatantly obvious.

mosckerr
Trump to Gazans: Does it matter where you live? | Ian Explains

The Concept of the Ashes of the Red Heifer not so difficult to grasp. The Torah speaks in the language of Man. How can the ashes of the Red Heifer make a tohor man tumah and a tumah man tohor?

King Shlomo’s avoda zarah opened our people to an eternal Civil War. King Shlomo profaned his Moshiach anointing with oil to cause the rule of Just Judicial Courts to protect and maintain justice – fair compensation of damages inflicted by Party A upon Party B, within the oath sworn Brit lands.

Midrash Kohelles Rabbah, which discusses the red heifer (Parah adumah) and its significance in Jewish law and tradition. The passage addresses the importance of following God’s commandments not adopting the practices of other cultures, especially when it comes to religious rituals and structures.

The passage emphasizes the importance of following God’s commandments concerning not adopting the practices of other cultures, especially when it comes to religious rituals and structures. Regarding King Solomon, the Midrash criticizes him for his actions in building the Temple and his marriages to foreign women, which led him to worship avoda zarah (idolatry).

The contradiction lies in the fact that while the red heifer ritual, a divine commandment meant to set the Israelites apart from other nations, specifically in matters of tohor & tumah, Solomon’s actions in adopting foreign practices and building an elaborate Temple – based upon copying foreign alien cultures and customs, this move advanced the Jewish people more towards foreign assimilation, and away from obedience to the Oath brit faith – to rule our lands with judicial common law justices as established by the courtrooms rather than Government Legislatures.

mosckerr
Taste and Reasons

Bunk. Mandate Palestine ceased to exist in 1948. Nakba first referred to the disgrace of the 5 Arab Army defeat to throw the Jews into the Sea. Only after 1964 when the KGB and Arafat started to promote the “Palestine” propaganda with the Palestine Liberation Army (PLO) did Arabs start the beginning of their lies concerning Palestine.

During the British Mandate the term Palestine coined by the League of Nations based upon the Balfour Declaration of 1917, to establish a Jewish home in Palestine. Obviously Arabs rejected both the Balfour Declaration which served as the basis for the League’s Palestine Mandate awarded to Britain AND the name Palestine as a foreign interventionist imperialism by which Britain and France carved up the Ottoman ‘Greater Syrian’ lands within the Middle East.

This podcast fails to acknowledge and validate that post the Israeli War of Independence victory over the Arabs/Nakba that the surrounding Middle East Arab countries expelled far more Jewish refugee populations than the Arab refugees who fled the British mandate lands of Palestine! A difference about 850,000 Jewish refugees compared to some 600,000 Arab refugees. Israel repatriated the expelled Jewish refugees from foreign Arab countries. Not a single Arab state ever repatriated Arab refugee populations! The disgrace of this podcast blatantly obvious.

mosckerr
Trump to Gazans: Does it matter where you live? | Ian Explains

King Shlomo’s avoda zarah opened our people to an eternal Civil War. King Shlomo profaned his Moshiach anointing with oil to cause the rule of Just Judicial Courts to protect and maintain justice – fair compensation of damages inflicted by Party A upon Party B, within the oath sworn Brit lands.

Midrash Kohelles Rabbah, which discusses the red heifer (Parah adumah) and its significance in Jewish law and tradition. The passage addresses the importance of following God’s commandments not adopting the practices of other cultures, especially when it comes to religious rituals and structures.

The passage emphasizes the importance of following God’s commandments and not adopting the practices of other cultures, especially when it comes to religious rituals and structures.

Regarding King Solomon, the Midrash criticizes him for his actions in building the Temple and his marriages to foreign woment, which led him to worship avoda zarah (idolatry).

The contradiction lies in the fact that while the red heifer ritual is a divine commandment meant to set the Israelites apart from other nations, Solomon’s actions in adopting foreign practices and building an elaborate Temple were seen as a move towards assimilation and away from pure worship of God.

mosckerr
Taste and Reasons