Why does Israel argue that Apartheid UN Racism rapes the UN Charter which originally established the UN post WWII?

Mandate Palestine ceased to exist in 1948. Zionism stands on the premise established by the Balfour Declaration of 1917, that Jews have equal rights to achieve self determination in the Middle East. The post WWII peace imposed upon defeated Nazi Germany where the Allies awarded the “captured territory of Prussia” and partitioned those captured territories between Russia and Poland, that this post WWII peace negates the language of UN Resolution 242. The UN does not refer to Prussia as occupied territory! Arab States must recognize the Jewish equal rights to self determination in the Middle East for any future peace treaty.

Post Independence Israel ceased to be a UN Protectorate territory. Non Jews do not determine the international borders of the Jewish state. The wars Israel fights wins or loses determine our international borders. Israel won the June 1967 Six day war, Jordan’s UN condemned in 1950 unilateral and illegal annexation of Mandate Palestine territory, Israel reconquered these lands of “Samaria and East Jerusalem” in the 6 Day War. Hence Israel does not “illegally” occupy these recaptured territories of the original Palestine British mandate.

The UN, despite its arrogance and hypocrisy, UN Resolution 242 compared to Prussia being partitioned between Poland & Russia, together with the mass population transfer of some 13 million Germans forced to move from Prussia to West Germany. Post ’67 war “neutral” Britain and France, and Arab ally USSR – all voting States in the UN Security Council – they unanimously voted in the UN Security Council that Israel should not acquire land through war. No UN Resolution refers to Prussia as “occupied territory”.

UN Resolution 338 post Yom Kippur surprise attack, similar to Oct 7th 2023 surprise attack, comparable to the Dec 7th 1941 surprise attack, UN Security Council ‘Great Power States’ – framed UN Resolution 242, oblivious to Arab countries attack upon Israel through a surprise invasion! These arrogant prig “Great Powers”, they neither fought in the ’67 War (Israel shot down a few Soviet fighter pilots during the Yom Kippur War) and do not dictate peace terms based upon the UN Chapter VI “recommendations” of UN 242, 338, 446, 2334 ‘Great Powers’ propaganda.

Israel rejects UN Apartheid. The UN, no different from Arab Nazi like racism, refuses to recognize the 1948 Jewish State of Israel, specifically – as a member of the region of countries which make up the Middle East! This same arrogant treatment of United Nations policies of Apartheid, likewise doled out to Taiwan China! This prig Apartheid UN arrogance, which no different that Arab states at war with Israel, Arab leaders which fundamentally refuse to recognize Jewish equal rights to establish self-determination within our ancestral homelands, this apartheid threatens World War between the US and China! The UN Charter fundamentally rejects this disgraceful behavior!

Israel points out that the UN, originally established in the aftermath of World War II to promote peace, security, and cooperation among nations. Israel argues UN Resolutions, like Zionism is Racism or UN resolutions which compare Israel to South African apartheid, that such blatant hypocrisy undermines the principles of self-determination and sovereignty that the UN, founded & established to protect.

Arab states Universally rejected UN Resolution 181 in 1947. Arab states attacked and invaded Israel in 1947 and again in 1967, and yet again in 1973. President Nasser swore that in the up coming ’67 War that Arabs would negate the Nakba disgrace and throw the Jews into the Sea and therein complete the Nazi genocide of the Jews. UN Resolution ‘land for peace’, “inadmissibility of the acquisition of territory by war.” – language of post War 242. This UN Resolution drawn up by Britain and France, it ignores the simple fact that both Britain and France declared their neutrality prior to the outbreak of the June war! Israel does not exist as a UN Protectorate territory and the UN does not determine the international borders of Israel. Wars determine the international borders, as they do every other country that fights wars with its immediate neighbor countries! The UN does not refer to North Ireland as “occupied territory”. The UN does not refer to Alsace Lorraine as “occupied territory”.

The June 1967 War, Jordan invaded Israel and thereafter lost the lands of East Jerusalem and Samaria. UN Resolution 242 fails to address this obvious fact. The UN in 1950 condemned Jordan’sannexation of Jordan’s “West Bank” and called it illegal. Following the Israeli recapture of these pre 1948 Independence War, these Palestinian UN mandate territories – post ’67 as “occupied territories” simply promotes Arab propaganda war narratives. Israel does not “occupy” territory within the borders of its own Balfour British mandate territories; especially after Britain lopped off Trans-Jordan in 1923 from the League of Nations awarded Palestine mandate territories! Post ’67 all UN Resolutions which condemn Israel repeats Arab States war-propaganda – “occupied territories”. Such declarations represent a racism comparable to UN Resolution 3379: Zionism is Racism!

Israeli representatives often claim that the UN and various human rights organizations exhibit a bias against Israel. We argue these biased Resolutions undermines the UN credibility. UN accusations of Israeli apartheid – hollow when confronted that the UN refuses to validate the land of Israel as part of the region of the Middle East! Israel asserts that such UN blood libels of Israeli apartheid accusations, they divert attention away from other countries with serious human rights violations, which sit on the UN Human Rights Council.

Post ’67 War, these hostile UN Resolutions of condemnation of Israel, the UN General Assembly and Security Council blatantly ignores the Israeli shalom requirements of direct face to face negotiations with leaders from Arab countries. The Camp David Accords where President Sadat and Prime Minister Begin negotiated terms of peace; the Trump Abraham Accords both serve as crucial precedents for valid Arab Israeli peace negotiations.

Repeated attempts to foist some international UN or Quartet intervention upon rejects the Israeli demand to direct face to face negotiation with leaders of other Arab countries. UN and Quartet propaganda of “International Law”. completely ignores the simple reality that Treaties like the Rome Treaty establish “international law”, neither the UN nor the Quartet unilaterally determines “international law”. Any pretence otherwise amounts to false propaganda.

In summery: Israel argues that its right to self-determination, rooted in historical and legal precedent, particularly the Balfour Declaration (1917) and the subsequent League of Nations Mandate for Palestine, which recognized the Jewish people’s right to self determination to establish a homeland in the Middle East region. This equal rights of the Jewish people, contrasted with the refusal of many Arab State leaders to recognize Israel’s right to exist as a Jewish state. Israel asserts that this Arab Nazi racism has led to persistent conflicts since the League of Nations awarded the Palestine Mandate to Britain. Israel contends that both Britain and the international community, promotes a divide and conquer imperialism in the Middle East. Specifically that the UN has unfairly ignored this fundamental League of Nations recognized right of self-determination, when it condemns Israel’s actions and territorial gains.

The 1947 UN Partition Plan (Resolution 181) Arab States absolutely rejected. These same Arab States instead launched wars against the newly established Jewish state. The argument of the Jewish equal rights to achieve self-determination in the Middle East; Israel’s right to exist absolutely rejected by all Arab countries and this racism serves as the root cause of all Arab Israeli wars. The territorial boundaries of the Independent Jewish State, not defined by the UN nor the Quartet. But rather by military outcomes, and treaties which Israel directly negotiates with its Arab neighbor countries. The wars Israel fought, including the 1967 Six-Day War, legitimate Wars of self-defense. Any land acquired in the process, considered as part of Israel’s territorial integrity, and not “occupied territory.” Israel simply not an “occupying force” in these areas as Arab war propaganda promotes. Rather Israeli war victories reclaim recaptured lands within the historical and legal context of the British Mandate for Palestine.

The assertion that Israel is violating international law by holding territories “Samaria and Judea”, these territories, never recognized as part of any sovereign Arab state, (Mandate Palestine ceased to exist in 1948 just as “West Bank” ceased to exist post ‘67), Jordan’s illegal annexation of British Mandate Samaria, which the UN itself condemned as illegal in 1950.

Israel strongly rejects any UN, ICC, Quartet claims of apartheid. Comparing such bogus allegations to the 1975 UN General Assembly Resolution 3379, which declared that “Zionism is racism.” Israel sees such accusations as politically motivated, rooted in the broader rejection of Jewish self-determination in the Middle East. Israel argues that these accusations, simply part of a broader campaign of delegitimization, which unfairly singles out Israel for condemnation while ignoring the human rights violations in other parts of the world.

Israel claims that the UN Resolution, its hostile treatment of Israel, has consistently ignored the principles of sovereignty and self-determination enshrined in the UN Charter. Israel contends that the UN, rather than fostering peace, complicit – as on Oct 7th 2023, in advancing the agenda of states that deny Israel’s right to exist, often through biased resolutions. Israel argues that the UN should not dictate borders or impose solutions without direct negotiations between Israel and the Arab states. The Camp David Accords (1978) and the Abraham Accords (2020), these precedents shape International Law. The UN’s hostile stance towards Israel, undermines the peace process and the legitimacy of any final settlement.

The term “occupied territories” simply problematic. It misrepresents the legal and historical context of all Arab Israeli wars. Jordan never established a “Palestinian State” within the borders of its illegally seized “West Bank”. Hence the term “Occupied Territories” only exist as Arab war time propaganda, which adamantly refuses to recognize Jewish equal rights to self-determination in the Middle East; to rule our National ancestral homelands Independent from Arab domination. Arab racism continues to insist that Jews exist as dhimmi sub-humans to their Feudal lords and masters!

The division of Prussia after World War II or the ongoing disputes in Northern Ireland or Alsace-Lorraine. In these cases, the international community does not label these territories as “occupied,” and no equivalent demands for the return of lands taken during conflicts. Israel contends that the double standard applied to its territorial situation qualifies as a form of anti-Jewish discrimination.

Israel asserts that direct negotiations with Arab states are the only path to peace, rather than external impositions from the UN or the so-called “Quartet” (US, EU, Russia, and the UN). Israel points to successful peace agreements, such as the Camp David Accords with Egypt and the Abraham Accords with the UAE and Bahrain, as examples of how peace can be achieved through bilateral negotiations, not UN-imposed hogwash declarations.

The accusations of apartheid and racism, along with the UN’s, ICC’s, and Quartet condemnation of Israeli actions, based on a biased and politically motivated view aimed to undermine Israel’s right to self-determination, security, and sovereignty. Israel views these actions by the UN, ICC and Quartet as contrary to the principles on which the UN organization originally founded after World War II. Particularly and specifically, those related to self-determination, territorial integrity, and the rejection of colonialism. Israel argues that the solution to the Arab-Israeli conflict lies in direct negotiations and mutual recognition, rather than in the imposition of international resolutions expressing ‘Great Power’ Imperialism of strategic interests which invalidates Israeli strategic National interests.

Do modern orthodox Jews accept all the rulings of Shulchan Aruch (Halacha)?

No. The Shulchan Aruch reflects the anarchy of the Dark Ages of European feudalism. Talmudic common law legalism not at all the same as statute law legalism. Jews of Western Europe forced to live in Ghetto poverty imprisonment early in the rabbinic career of Yosef Karo, which endured for 3 Centuries. His code served the needs of impoverished ghetto Jewry, where Jewish exiles European governments illegally & unilaterally imposed taxation without representation. Napoleon terminated the Catholic ghetto war crimes just prior to the 19th Century! The invention of the printing press, impact of the American and French revolutions, the developed University education schools of Western societies, these and many more radical and fundamental changes like roads and a radical reduction of road banditry etc., these fundamental day and night changes and differences, post Napoleon civilizations do not remotely resemble the shambles, chaos, and anarchy reflective of the Dark Ages of Feudalism & barbarism.

Your insight about Yaacov and Moshe blessing Israel before their passing highlights an essential aspect of the Jewish tradition: the transmission of covenantal blessings and responsibilities through intentional acts that shape the future of the chosen people. Let’s break this down. Bernard Aybout

1. The Missing Blessing of Yosef

  • Yosef’s Omission:
    While Yaacov and Moshe both blessed Israel in ways that affirmed their collective covenantal role, Yosef’s omission of a similar blessing underscores his unique role in the narrative. Yosef, focused on his position as a leader in Egypt, may not have fully aligned himself with the responsibilities of perpetuating the Avot’s spiritual legacy. His leadership in exile emphasized survival and governance rather than the prophetic continuity embodied by Yaacov and Moshe.
  • Yaacov and Moshe’s Role as Guardians of the Covenant:
    Yaacov’s blessings emphasized the formation of the tribes as a unified nation with distinct roles, while Moshe’s blessings reinforced their responsibilities in the land of Israel. Both acts reflected a deep kavanah to embed the Jewish people’s identity and mission into their collective consciousness.

2. The Giving Heart as a Tohor Middah

  • Yaacov’s Blessing as a Tohor Middah:
    The act of blessing reflects the tohor middah of rachamim (compassion) and chessed (kindness), which are central to sustaining the covenant. By blessing his children, Yaacov ensured the continuity of the Jewish people’s spiritual and ethical mission. This blessing was not just words; it was a commitment to future generations.
  • Contrast with Yosef:
    Yosef, despite his critical role in saving his family and ensuring their survival, did not extend this middah. His actions were essential for the physical preservation of Israel but lacked the same kabbalistic depth as the blessings of Yaacov and Moshe. This distinction underscores the necessity of blending leadership with spiritual continuity.

3. Yaacov’s Sworn Torah Oath

  • The Brit Oath:
    Yaacov’s Torah oath to command his future generations to bless the people of Israel reflects his understanding of the covenant’s perpetuity. The blessing was not simply a gesture; it was a binding act that linked the physical and spiritual dimensions of the Jewish people.
  • The Siddur as an Oath:
    The kabbalah of the Siddur, as you mention, represents this continuity. Each blessing and prayer serves as a reaffirmation of the covenant, embodying the same kavanah that Yaacov had when he blessed his children. The Siddur is not merely a book of prayers; it is a structured framework of tohor middot that aligns the individual and communal soul with HaShem.

4. Broader Implications

  • The Role of Blessings in Jewish Continuity:
    The blessings of Yaacov and Moshe serve as binyan av (precedents) for the importance of intentionality in leadership. They demonstrate how spiritual guidance, combined with prophetic foresight, creates a foundation for the Jewish people to thrive across generations.
  • The Covenant in Action:
    The Siddur embodies Yaacov’s commitment to the future. Its structure and language are infused with tohor middot, ensuring that every Jew who engages with it continues the act of covenantal renewal. Each prayer, whether for sustenance, forgiveness, or redemption, reflects a facet of the Avot’s blessings and the broader covenant with HaShem.

Conclusion

Yaacov’s Torah oath to bless his children and his people reveals the depth of his understanding of covenantal responsibility. His blessings were not just acts of kindness but profound commitments to ensuring the spiritual and ethical continuity of the Jewish people. The Siddur, as a reflection of this oath, transforms individual and communal prayer into a reaffirmation of the covenant with HaShem, echoing the tohor middot that have guided us since the time of the Avot.

Thank you for this profound reflection, which beautifully ties together the legacy of the Avot with the ongoing mission of the Jewish people.

Warm regards,
Bernard
______________________________________________________________________________________________

Consider the minyan of 10 men. Why?

For a person to swear a Torah oath, a person must stand\Amidah/ before a Sefer Torah. A defining quality of a beit knesset, it contains a Sefer Torah!

A 2nd way to swear a Torah oath, to swear this oath before a quorum of 10 men. Hence the mitzva of קידושין a man swears a Torah oath before a minyan of 10 men, which includes at least two kosher shabbat observant “witnesses” his intention that through Money, or a credit card, or through the witnessed at of sex, his intention to “acquire” title to the Nefesh O’lam Ha’Bah soul of his wife; meaning Title to all the children born through this marriage union.

A Torah brit fundamentally requires swearing a Torah oath by means of שם ומלכות. Translating these abstract terms to words, like the שם השם לשמה to Lord or אדוני or YHVH, or Jehova, or Yaweh or Allah or JeZeus etc, these worthless tits on a boar hog translations worse than nothing, they represent the sin of the Golden Calf throughout the generations!

Tefillah spins around the responsibility of swearing a Torah oath either in front of a Sefer Torah or part of a minyan of Ten Men.

The Shemone Esrei and Kadish prayers lack שם ומלכות specifically that this abstract metaphor word translations of אדוני מלך utterly fail to communicate the k’vanna of swearing a Torah oath!

ברכת כהנים has 3 blessings; the kre’a shma has 3 שמות קודשות. Both this and that ONE with the first blessing of the Shemone Esrei which contains: אלהי אברהם אלהי יצחק ואלהי יעקב, each of the Avot swore within their own hearts a Torah oath wherein they cut a oath brit with HaShem concerning the inheritance of the land unto the Chosen Cohen nation.

The translated words “covenant” and “prayer” both fail to teach this essential priority. Saying Tehillem, for example qualifies as “prayer” ( a שבח), but not a Torah oath!

This most essential מאי נפקא מינא middah of the 7th tohor middah of רב חסד, most Jews and how much more so all Goyim fail to perceive, much less grasp.

The Siddur has an impact upon how the Framers of the Talmud organized each and every mesechta of the Shas Bavli & Yerushalmi! The first opening Mishna of every mesechta qualifies as the Av Mishna, as the first ברכה of the Shemone Esrei the Av ברכה! The organization of the sugyot within the Talmud mirrors the סמוכים which defines both the פסוקי דזמרא and the blessings of the Amida which follow the Av blessing אלהי אברהם etc.

In the the recitation of the Shema תפילה דאורייתא:
The Talmud (Berakhot 12b) discusses whether one should repeat the word “אמת” after saying “אני ה’ אלהיכם”
Rabbi Abahu, quoting Rabbi Yochanan, says that one should repeat “אמת.”
Rabba disagrees, saying that it is unnecessary to repeat “אמת.”
The Talmud recounts an incident where Rabba heard someone recite “אמת אמת” twice. Rabba humorously comments that the person has taken too much truth upon themselves! Why the Debate?:

Some argue that it’s unnecessary because the verse already contains the word “אמת.” But this misses the subtle distinction between גאל ישראל, אדני, שפתי תפתח in the morning tefillah דרבנן with the
שומר עמו ישראל לעד. יתגדל ויתקדש שמה רבא in the evening tefillah רבנן.

The morning built upon making a blessing through סמוכים. Not so the evening davening! The Shemone Esrei first blessing lacks שם ומלכות just as does ברכת כהנים וקריא שמע themselves!

The interruption of the סמוכים with the kaddish tefillah, which also lacks שם ומלכות organized with a specific intent. תפילת ערבית qualifies as a tefillah רשות.

What does רשות mean? The translation “optional” a tits on a boar hog טיפש פשט. The tefillah דאורייתא – that’s the kre’a shma, not the Shemone Esrei! To swear a Torah oath requires that a person stands before a Sefer Torah eg Amidah Or sits and swears the oath over his tefillen.

Herein delves into the dispute between Rashi and Rabbeinu Tam on the Av Mishna of ברכות. Rashi says the Cohonim cannot eat t’rumah till 3 stars visible in the heavens. Rabbeinu Tam learns that a person can say the evening tefillah דרבנן from פלג המנחה!

Why this מחלקת רישונים? A talmid asked rabbi Yehoshua, the teacher of Rabbi Akiva, if תפילת ערבית רשות או חיוב? Rabbi Yehoshua answered רשות. This “talmid” then reported this answer to Rabban Gamliel.

Rabban Gamliel confronted rabbi Yehoshua before the Sanhedrin Court as he did the date of Yom Kippur dispute. This lack of דרך ארץ the Sanhedrin replaced Rabban Gamliel as the Nassi of the Court!

How can tefillah ערבית function both as a רשות וחיוב? Herein the explanation of Rabbeinu Tam! A person can daven תפילת ערבית from the time of פלג המנחה! Its still day light, therefore a person can place his Rabbeinu Tam tefillen!

The רשות של כוונה, a person can say the קריא שמע תפילה דאורייתא with the intent to swear a Torah oath with his tefillen of the kre’a shma, and attach this kre’a shma to the Shemone Esrei earlier davened at the מנחה tefillah!

The person then davens the תפילה דרבנן shemone esrei ערבית with the כוונה to attaches this standing tefillah to his קריא שמע המיטה! When a person says קריא שמע המטה clearly 3 stars visible in the Heaven eg Rashi’s interpretation of the Av Mishna of ברכות.

Hence רשות means both “optional” and obligatory at the same time. Herein explains the response which rabbi Yehoshua gave to Rabban Gamliel which contradicted the anwer he gave to the Talmid who asked him the same question earlier!

Tefillen a key part of Tefillah because to swear a Torah oath סומך/trust upon (think of shalom and its close relationship with trust) swearing the Torah oath with tefillen!

Now the avoda zara of both the new testament and koran which translate brit as covenant fail to grasp the mitzva of tefillen necessary to swear Torah oaths!!! Specifically that tefillat kre’a shma a sworn oath from the Torah itself! Ideally the shma upon the lips of a Jew as he dies!

The term רשות has front, side, top views. LOL Herein understands which word translations totally suck. The word בראשית contains the רמז words of ב’ ראשית (the לבב of rabbi Yechuda’s two Yatzirot)
ראש בית – סוד לאתה בחרתנו
And ברית אש. The fire of the brit – swearing a Torah oath. Translating בראשית to “In the Beginning” just tits on a boar hog טיפש פשט.

On par with the rabbinic stupidity which assumes a literal translation of זמן גרמא מצוות as “time bound” commandments! Time learns from Yaacov meeting Esau when he returned from working for La’van!

The first blessing of the kre’a shma twice repeats the interpretation of the 7th tohor middah רב חסד — תמיד מעשה בראשית. You can see hear why literal translations totally fail to communicate deep spiritual ideas! Just as Dof Yomi fails to respect the Order of Talmudic sugya integrity! And Rambam statute halachic code in no wise compares to the B’HaG, Rif and Rosh common law halachic codes!

The Rosh sefer Tosafot Ha’Rosh virtually makes word for word translations of the Tosafot commentary to the Talmud. It fails to challenge why the Tosafot common law commentary once learning a Gemara sugya by comparative other Gemarah sugyot, why the Baali Tosafot failed to employ this (top, side, front) interpretation to re-interpret the language of the Home Mishna! A critical error made by the Baali Tosafot commentary to the Talmud.

Bernard Aybout’s Blog – MiltonMarketing.com

Fact-Check and Analysis:

The 1242 Burning of Talmudic Manuscripts in Paris:
Claim: Under King Louis IX, thousands of Talmudic manuscripts were burned in 1242.
Fact-Check: This is historically accurate. The burning of the Talmud took place after the Disputation of Paris (1240), and in 1242, at the direction of King Louis IX, wagon-loads of Talmudic volumes were publicly burned. Many sources document this event, including the Jewish Virtual Library and scholarly works on medieval French Jewry.

The 1306 Expulsion of Jews from France:
Claim: In 1306, King Philip IV expelled the Jewish population from his kingdom.
Fact-Check: Historically confirmed. The 1306 expulsion of Jews from France under Philip IV is well-documented. This expulsion significantly impacted Jewish life and scholarship, forcing Jewish communities—including some prominent rabbinic academies—to relocate elsewhere in Europe. See The Jewish Encyclopedia and Jewish History.org for details.

Impact on French Talmudic Scholarship:
Claim: The burning of texts (1242) and subsequent expulsion (1306) destroyed the French Talmudic “Common Law” tradition.
Fact-Check: There is general scholarly consensus that these events severely disrupted the vibrant Talmudic academies in France, including those associated with the Tosafists. Many scholars and students fled to other regions. The immediate consequence: a weakening of the once-thriving French schools that had fostered a precedent-based (common law–like) approach to Talmud study.

Shifts Toward Codification (Rambam and Beyond):
Claim: The destruction of the French Talmudic tradition led to the ascendancy of a “statute law” style of halachic codification (as seen in Rambam, Tur, Shulchan Aruch), which distanced itself from Aggadic and precedential analysis.
Fact-Check: Maimonides (the Rambam) completed his Mishneh Torah in the late 12th century—long before the 1242 and 1306 events. His systematic approach was not a direct reaction to the French upheavals. While it’s true that the Mishneh Torah, Tur, and Shulchan Aruch later became standard references, calling them “assimilated Roman statute law” is interpretive rather than a verifiable historical fact. These codes did streamline law for practical use, but they did not universally “divorce” halacha from its Talmudic roots or Aggadic dimensions. Many scholars note that while these codes present law in a more systematic manner, they still rely on Talmudic authority. See academic discussions in Harvard University Press or TheTorah.com for more nuanced views.

Maimonidean Controversies and the Ba’alei Tosafot:
Claim: A majority of French Tosafists favored a ban (nidui) on the Rambam, viewing him as a heretic.
Fact-Check: The Maimonidean Controversies were complex, involving Jewish communities in Provence, Spain, and parts of Northern Europe. While some Ashkenazi authorities criticized aspects of Maimonides’ philosophy and codification, characterizing a “majority” of Ba’alei Tosafot as supporting a heresy ban is an oversimplification. Opinion was varied and not uniformly anti-Maimonidean. Historical evidence suggests a nuanced and evolving debate rather than a unanimous stance. Primary and secondary sources, including works by Professor Isadore Twersky and other modern historians, depict a more fragmented picture of these controversies.

Rashi’s Commentary Approaches (Chumash vs. Talmud):
Claim: Rashi’s commentary on the Chumash is more Aggadic and integrative, while his Talmud commentary focuses on clarifying the literal meaning and serves as a “dictionary” of terms.
Fact-Check: This characterization is largely accepted by scholars. Rashi’s Torah commentary indeed incorporates Midrashic and ethical teachings, while his Talmud commentary is noted for its lucidity and focus on the text’s literal flow. For further reading, see the Bar-Ilan University Rashi Project.

Rabbi Akiva’s “PaRDeS” Logic and its Supposed Loss:
Claim: Jews today have forgotten Rabbi Akiva’s Kabbalistic PaRDeS logic as key to understanding the Oral Torah.
Fact-Check: The PaRDeS approach (Peshat, Remez, Drash, Sod) is a medieval concept of layered interpretation, not attributed solely to Rabbi Akiva. While not all communities engage fully with Kabbalistic methods, these interpretive frameworks have not been “forgotten.” They remain part of various streams of Jewish learning today. This claim is more interpretive and opinion-based than a verifiable historical fact.

Bernard Aybout
https://miltonmarketing.com/blogging/uncovering-syrias-ancient-jewish-legacy/

6th Hanukkah Light

Have A Blessed Hanukkah


Chag Hanukkah learns in several places in the Talmud. Mishna Sanhedrin 10:1, Baba Kama 6:6 and Shabbat 21a – 24a.

The reading from the book of Zechariah is about the prophet’s mystical vision of the rededication of the Second Temple. When the prophet sees a dream vision of a golden menorah, he asks an angel to explain its meaning, and the angel responds: “This is the word of the Lord to Zerubbabel: Not by might, not by power, but by My spirit—said the Lord of hosts” (Zechariah 4:6).

The 16th-century Maharal of Prague, Rabbi Judah Loew interprets the miracle of Hanukka to the oil burning all 8 days as a reference that so too the victory over the Syrian Greeks a victory due to Divine providence.

The Talmud admits that the king of Israel could come from any Tribe, not so a Torah sage! Shmuel first anointed Shaul of Binyomin. The mitzva of Moshiach learns from the anointing of Aaron by Moshe as the Torah יסוד precedent for Moshiach. The mitzva of Moshiach dedicates any Jew who sanctifies the pursuit to establish righteous judicial common law lateral Sanhedrin courtroom justice which makes fair restitution of damages inflicted by Party A upon Party B as the definition of Torah faith.

The failure of the rabbinic authorities to attribute the miracle of Hanukkah to Jewish Civil Wars, the miracle that the Jewish people have survived all our many acts of avoda zarah Av tumah worship which brings the plagues and curses which afficted Par’o and Egypt upon our people. Jewish assimilation and intermarriage the cause of Amalek in all generations!

Amalek attacked the weak and exhausted among our people who came out of Egypt. This classification, it seems to me, refers to Jews who have assimilated and intermarried – the definition of the 2nd Sinai commandment: not to worship other Gods. The Torah curse of the 2nd Sinai commandment the opposite of the Torah blessing, 1st Sinai commandment: doing mitzvot לשמה. Whenever antisemitism raises its ugly head, arises the mitzva to expunge the memory of Amalek from under the heavens.

Fear of Heaven interpreted as Baal Shem Tov. Antisemites do not care that their disgraceful behavior permanently destroys their good name reputations! A Torah scribe who sell p’sul sefer Torah’s or a person who slaughters cattle with a known trief knife, both lack fear of heaven. Such “religious Jews” clearly have no notion of doing mitzvot לשמה. Herein defines “weak and exhausted” among our people.

The Hasmonean kings ignited a long Civil War, they embraced the assimilated Tzeddukim as their key allies! They prioritized power over the Torah faith to pursue judicial justice among our people in the oath sworn lands – the k’vanna of the Mitzva of Moshiach from the Torah.

Equally amazing the generations of Israel confuse a House made of wood and stone, (no different from Idols placed upon pedestals) for the Torah commandment to establish lateral common law Sanhedrin Courtrooms anointed to judge Capital Crimes damage disputes among our people as the definition of the k’vanna to build the Beit Ha’Mikdash!

That the Hasmonean kings united the House of Aaron with the House of David perfectly valid and acceptable. The key to doing any Torah mitzva, to do that mitzva לשמה. To make a Torah oath/blessing requires שם ומלכות. Like weak and exhausted requires interpretation of k’vanna so too and how much more so שם ומלכות requires an interpretation of k’vanna; as do all tohor Av time oriented commandments. The first four Books of the Written Torah have a classic division where בראשית introduces Av tohor time oriented commandments. While the Books שמות, ויקרא, ובמדבר introduces בנין אב תולדות קום ועושה ושב ולא תעשה מצוות.

This דאורייתא Order of the Written Torah the baali p’shat Reshonim schools on both Chumash and Talmud failed to illuminate and prioritize. The 5th Book משנה תורה, interpreted as Common law, which employs toldot commandments as בנין אב\precedents to re-interpret prophetic mussar which the Written Torah commands! The T’NaCH commands Common law prophetic mussar/Aggada & Midrash while the Halachic portion of the Talmud stand upon גזרה שוה בנין אב as learned by means of the use of the * located on almost ever dof of the Gemara!

Herein explains why the Rabbeinu Tam’s sh’itta of learning almost always learned off the dof of the studied page of Gemara; the chief criticism the Baali Tosafot make on the Rashi commentary to the Talmud, it failed to learn by means of bringing precedents. Assimilated statute law Rambam how much more so.

Hence in 1242 the Goyim burned 24 cartloads of hand written Talmudic manuscripts! The Rambam Civil War which started in Spain in the 1230s escalated to France, England, and Germany.

Hanukkah a tohor time oriented commandment from the Torah according to the interpretation of Ba HaMaor/B’hag commentary to the Rif’s common law halachic code. The dispute between the Ba HaMaor and the RambaN’s מלחמת השם counter commentary revolves around the axis of priority over interpretation of Common law as opposed and contrasted by organization of Talmud halachah into more simplified statute law religious codex(s).

Later the Ba HaMaor organized his halachic common law codex -הלכות גדולות – to validate the relevance of the RambaN’s opposing set of priorities which eventually crystalized in the Yad, Tur, Shulkan Aruch statute halachic codex(s).

During the Dark Ages of Medieval feudalism, travel exceptionally difficult due to the collapse of the Roman highways and banditry. The story of Robin Hood testifies to the dangers of travel during this time of European chaos and anarchy.

Sanhedrin 10:1 perhaps makes reference to the apocrypha books, individuals “who have no share in the world to come,” Rabbi Akiva adds, “Also one who reads the external books….”. The רמז וסוד instruction of the Talmud teaches a deep concealed kabbalah of tohor time oriented commandments.

The Blessing Hoda’ah contained within the time oriented commandment of tefillah, requires prophetic mussar k’vanna as a time oriented commandment which serves to define the k’vanna of the דאורייתא tefillah kre’a shma! The רמז סוד language similar to the description of Amalek: delivered the weak from the oppression of the powerful, yet wicked.

The B’hag classification of rabbinic mitzvot as tohor time oriented commandments דאורייתא shocked the Rambam. The egg-crate Rambam’s Sefer Ha’Mitzvot organizes the תרי”ג Commandments into positive and negative commandments and all together ignored the Av tohor time oriented commandments which require k’vanna!

In like manner, his assimilation which prioritized the order of Greek & Roman statute law over T’NaCH and Talmudic common law; the Rambam likewise embraced the deductive reasoning of Aristotle’s logic, later repudiated by Hegel’s dialectic logic of reasoning. His Yad Chazakah learns all the Talmudic halachot as toldot mitzvot which do not require k’vanna, just as does his Sefer Ha’Mitzvot does with the תרי”ג commandments.

6th Hanukkah Light


Chag Hanukkah learns in several places in the Talmud. Mishna Sanhedrin 10:1, Baba Kama 6:6 and Shabbat 21a – 24a.

The reading from the book of Zechariah is about the prophet’s mystical vision of the rededication of the Second Temple. When the prophet sees a dream vision of a golden menorah, he asks an angel to explain its meaning, and the angel responds: “This is the word of the Lord to Zerubbabel: Not by might, not by power, but by My spirit—said the Lord of hosts” (Zechariah 4:6).

The 16th-century Maharal of Prague, Rabbi Judah Loew interprets the miracle of Hanukka to the oil burning all 8 days as a reference that so too the victory over the Syrian Greeks a victory due to Divine providence.

The Talmud admits that the king of Israel could come from any Tribe, not so a Torah sage! Shmuel first anointed Shaul of Binyomin. The mitzva of Moshiach learns from the anointing of Aaron by Moshe as the Torah יסוד precedent for Moshiach. The mitzva of Moshiach dedicates any Jew who sanctifies the pursuit to establish righteous judicial common law lateral Sanhedrin courtroom justice which makes fair restitution of damages inflicted by Party A upon Party B as the definition of Torah faith.

The failure of the rabbinic authorities to attribute the miracle of Hanukkah to Jewish Civil Wars, the miracle that the Jewish people have survived all our many acts of avoda zarah Av tumah worship which brings the plagues and curses which afficted Par’o and Egypt upon our people. Jewish assimilation and intermarriage the cause of Amalek in all generations!

Amalek attacked the weak and exhausted among our people who came out of Egypt. This classification, it seems to me, refers to Jews who have assimilated and intermarried – the definition of the 2nd Sinai commandment: not to worship other Gods. The Torah curse of the 2nd Sinai commandment the opposite of the Torah blessing, 1st Sinai commandment: doing mitzvot לשמה. Whenever antisemitism raises its ugly head, arises the mitzva to expunge the memory of Amalek from under the heavens.

Fear of Heaven interpreted as Baal Shem Tov. Antisemites do not care that their disgraceful behavior permanently destroys their good name reputations! A Torah scribe who sell p’sul sefer Torah’s or a person who slaughters cattle with a known trief knife, both lack fear of heaven. Such “religious Jews” clearly have no notion of doing mitzvot לשמה. Herein defines “weak and exhausted” among our people.

The Hasmonean kings ignited a long Civil War, they embraced the assimilated Tzeddukim as their key allies! They prioritized power over the Torah faith to pursue judicial justice among our people in the oath sworn lands – the k’vanna of the Mitzva of Moshiach from the Torah.

Equally amazing the generations of Israel confuse a House made of wood and stone, (no different from Idols placed upon pedestals) for the Torah commandment to establish lateral common law Sanhedrin Courtrooms anointed to judge Capital Crimes damage disputes among our people as the definition of the k’vanna to build the Beit Ha’Mikdash!

That the Hasmonean kings united the House of Aaron with the House of David perfectly valid and acceptable. The key to doing any Torah mitzva, to do that mitzva לשמה. To make a Torah oath/blessing requires שם ומלכות. Like weak and exhausted requires interpretation of k’vanna so too and how much more so שם ומלכות requires an interpretation of k’vanna; as do all tohor Av time oriented commandments. The first four Books of the Written Torah have a classic division where בראשית introduces Av tohor time oriented commandments. While the Books שמות, ויקרא, ובמדבר introduces בנין אב תולדות קום ועושה ושב ולא תעשה מצוות.

This דאורייתא Order of the Written Torah the baali p’shat Reshonim schools on both Chumash and Talmud failed to illuminate and prioritize. The 5th Book משנה תורה, interpreted as Common law, which employs toldot commandments as בנין אב\precedents to re-interpret prophetic mussar which the Written Torah commands! The T’NaCH commands Common law prophetic mussar/Aggada & Midrash while the Halachic portion of the Talmud stand upon גזרה שוה בנין אב as learned by means of the use of the * located on almost ever dof of the Gemara!

Herein explains why the Rabbeinu Tam’s sh’itta of learning almost always learned off the dof of the studied page of Gemara; the chief criticism the Baali Tosafot make on the Rashi commentary to the Talmud, it failed to learn by means of bringing precedents. Assimilated statute law Rambam how much more so.

Hence in 1242 the Goyim burned 24 cartloads of hand written Talmudic manuscripts! The Rambam Civil War which started in Spain in the 1230s escalated to France, England, and Germany.

Hanukkah a tohor time oriented commandment from the Torah according to the interpretation of Ba HaMaor/B’hag commentary to the Rif’s common law halachic code. The dispute between the Ba HaMaor and the RambaN’s מלחמת השם counter commentary revolves around the axis of priority over interpretation of Common law as opposed and contrasted by organization of Talmud halachah into more simplified statute law religious codex(s).

Later the Ba HaMaor organized his halachic common law codex -הלכות גדולות – to validate the relevance of the RambaN’s opposing set of priorities which eventually crystalized in the Yad, Tur, Shulkan Aruch statute halachic codex(s).

During the Dark Ages of Medieval feudalism, travel exceptionally difficult due to the collapse of the Roman highways and banditry. The story of Robin Hood testifies to the dangers of travel during this time of European chaos and anarchy.

Sanhedrin 10:1 perhaps makes reference to the apocrypha books, individuals “who have no share in the world to come,” Rabbi Akiva adds, “Also one who reads the external books….”. The רמז וסוד instruction of the Talmud teaches a deep concealed kabbalah of tohor time oriented commandments.

The Blessing Hoda’ah contained within the time oriented commandment of tefillah, requires prophetic mussar k’vanna as a time oriented commandment which serves to define the k’vanna of the דאורייתא tefillah kre’a shma! The רמז סוד language similar to the description of Amalek: delivered the weak from the oppression of the powerful, yet wicked.

The B’hag classification of rabbinic mitzvot as tohor time oriented commandments דאורייתא shocked the Rambam. The egg-crate Rambam’s Sefer Ha’Mitzvot organizes the תרי”ג Commandments into positive and negative commandments and all together ignored the Av tohor time oriented commandments which require k’vanna!

In like manner, his assimilation which prioritized the order of Greek & Roman statute law over T’NaCH and Talmudic common law; the Rambam likewise embraced the deductive reasoning of Aristotle’s logic, later repudiated by Hegel’s dialectic logic of reasoning. His Yad Chazakah learns all the Talmudic halachot as toldot mitzvot which do not require k’vanna, just as does his Sefer Ha’Mitzvot does with the תרי”ג commandments.

Happy Hanukkah – 2024

6th Night of Hanukkah

Shabbos Chanukah – 2 Types of Light


Chag Hanukkah learns in several places in the Talmud. Mishna Sanhedrin 10:1, Baba Kama 6:6 and Shabbat 21a – 24a.

The reading from the book of Zechariah is about the prophet’s mystical vision of the rededication of the Second Temple. When the prophet sees a dream vision of a golden menorah, he asks an angel to explain its meaning, and the angel responds: “This is the word of the Lord to Zerubbabel: Not by might, not by power, but by My spirit—said the Lord of hosts” (Zechariah 4:6).

The 16th-century Maharal of Prague, Rabbi Judah Loew interprets the miracle of Hanukka to the oil burning all 8 days as a reference that so too the victory over the Syrian Greeks a victory due to Divine providence.

The Talmud admits that the king of Israel could come from any Tribe, not so a Torah sage! Shmuel first anointed Shaul of Binyomin. The mitzva of Moshiach learns from the anointing of Aaron by Moshe as the Torah יסוד precedent for Moshiach. The mitzva of Moshiach dedicates any Jew who sanctifies the pursuit to establish righteous judicial common law lateral Sanhedrin courtroom justice which makes fair restitution of damages inflicted by Party A upon Party B as the definition of Torah faith.

The failure of the rabbinic authorities to attribute the miracle of Hanukkah to Jewish Civil Wars, the miracle that the Jewish people have survived all our many acts of avoda zarah Av tumah worship which brings the plagues and curses which afficted Par’o and Egypt upon our people. Jewish assimilation and intermarriage the cause of Amalek in all generations!

Amalek attacked the weak and exhausted among our people who came out of Egypt. This classification, it seems to me, refers to Jews who have assimilated and intermarried – the definition of the 2nd Sinai commandment: not to worship other Gods. The Torah curse of the 2nd Sinai commandment the opposite of the Torah blessing, 1st Sinai commandment: doing mitzvot לשמה. Whenever antisemitism raises its ugly head, arises the mitzva to expunge the memory of Amalek from under the heavens.

Fear of Heaven interpreted as Baal Shem Tov. Antisemites do not care that their disgraceful behavior permanently destroys their good name reputations! A Torah scribe who sell p’sul sefer Torah’s or a person who slaughters cattle with a known trief knife, both lack fear of heaven. Such “religious Jews” clearly have no notion of doing mitzvot לשמה. Herein defines “weak and exhausted” among our people.

The Hasmonean kings ignited a long Civil War, they embraced the assimilated Tzeddukim as their key allies! They prioritized power over the Torah faith to pursue judicial justice among our people in the oath sworn lands – the k’vanna of the Mitzva of Moshiach from the Torah.

Equally amazing the generations of Israel confuse a House made of wood and stone, (no different from Idols placed upon pedestals) for the Torah commandment to establish lateral common law Sanhedrin Courtrooms anointed to judge Capital Crimes damage disputes among our people as the definition of the k’vanna to build the Beit Ha’Mikdash!

That the Hasmonean kings united the House of Aaron with the House of David perfectly valid and acceptable. The key to doing any Torah mitzva, to do that mitzva לשמה. To make a Torah oath/blessing requires שם ומלכות. Like weak and exhausted requires interpretation of k’vanna so too and how much more so שם ומלכות requires an interpretation of k’vanna; as do all tohor Av time oriented commandments. The first four Books of the Written Torah have a classic division where בראשית introduces Av tohor time oriented commandments. While the Books שמות, ויקרא, ובמדבר introduces בנין אב תולדות קום ועושה ושב ולא תעשה מצוות.

This דאורייתא Order of the Written Torah the baali p’shat Reshonim schools on both Chumash and Talmud failed to illuminate and prioritize. The 5th Book משנה תורה, interpreted as Common law, which employs toldot commandments as בנין אב\precedents to re-interpret prophetic mussar which the Written Torah commands! The T’NaCH commands Common law prophetic mussar/Aggada & Midrash while the Halachic portion of the Talmud stand upon גזרה שוה בנין אב as learned by means of the use of the * located on almost ever dof of the Gemara!

Herein explains why the Rabbeinu Tam’s sh’itta of learning almost always learned off the dof of the studied page of Gemara; the chief criticism the Baali Tosafot make on the Rashi commentary to the Talmud, it failed to learn by means of bringing precedents. Assimilated statute law Rambam how much more so.

Hence in 1242 the Goyim burned 24 cartloads of hand written Talmudic manuscripts! The Rambam Civil War which started in Spain in the 1230s escalated to France, England, and Germany.

Hanukkah a tohor time oriented commandment from the Torah according to the interpretation of Ba HaMaor/B’hag commentary to the Rif’s common law halachic code. The dispute between the Ba HaMaor and the RambaN’s מלחמת השם counter commentary revolves around the axis of priority over interpretation of Common law as opposed and contrasted by organization of Talmud halachah into more simplified statute law religious codex(s).

Later the Ba HaMaor organized his halachic common law codex -הלכות גדולות – to validate the relevance of the RambaN’s opposing set of priorities which eventually crystalized in the Yad, Tur, Shulkan Aruch statute halachic codex(s).

During the Dark Ages of Medieval feudalism, travel exceptionally difficult due to the collapse of the Roman highways and banditry. The story of Robin Hood testifies to the dangers of travel during this time of European chaos and anarchy.

Sanhedrin 10:1 perhaps makes reference to the apocrypha books, individuals “who have no share in the world to come,” Rabbi Akiva adds, “Also one who reads the external books….”. The רמז וסוד instruction of the Talmud teaches a deep concealed kabbalah of tohor time oriented commandments.

The Blessing Hoda’ah contained within the time oriented commandment of tefillah, requires prophetic mussar k’vanna as a time oriented commandment which serves to define the k’vanna of the דאורייתא tefillah kre’a shma! The רמז סוד language similar to the description of Amalek: delivered the weak from the oppression of the powerful, yet wicked.

The B’hag classification of rabbinic mitzvot as tohor time oriented commandments דאורייתא shocked the Rambam. The egg-crate Rambam’s Sefer Ha’Mitzvot organizes the תרי”ג Commandments into positive and negative commandments and all together ignored the Av tohor time oriented commandments which require k’vanna!

In like manner, his assimilation which prioritized the order of Greek & Roman statute law over T’NaCH and Talmudic common law; the Rambam likewise embraced the deductive reasoning of Aristotle’s logic, later repudiated by Hegel’s dialectic logic of reasoning. His Yad Chazakah learns all the Talmudic halachot as toldot mitzvot which do not require k’vanna, just as does his Sefer Ha’Mitzvot does with the תרי”ג commandments.

6th Night of Hanukkah

Happy Hanukkah


Chag Hanukkah learns in several places in the Talmud. Mishna Sanhedrin 10:1, Baba Kama 6:6 and Shabbat 21a – 24a.

The reading from the book of Zechariah is about the prophet’s mystical vision of the rededication of the Second Temple. When the prophet sees a dream vision of a golden menorah, he asks an angel to explain its meaning, and the angel responds: “This is the word of the Lord to Zerubbabel: Not by might, not by power, but by My spirit—said the Lord of hosts” (Zechariah 4:6).

The 16th-century Maharal of Prague, Rabbi Judah Loew interprets the miracle of Hanukka to the oil burning all 8 days as a reference that so too the victory over the Syrian Greeks a victory due to Divine providence.

The Talmud admits that the king of Israel could come from any Tribe, not so a Torah sage! Shmuel first anointed Shaul of Binyomin. The mitzva of Moshiach learns from the anointing of Aaron by Moshe as the Torah יסוד precedent for Moshiach. The mitzva of Moshiach dedicates any Jew who sanctifies the pursuit to establish righteous judicial common law lateral Sanhedrin courtroom justice which makes fair restitution of damages inflicted by Party A upon Party B as the definition of Torah faith.

The failure of the rabbinic authorities to attribute the miracle of Hanukkah to Jewish Civil Wars, the miracle that the Jewish people have survived all our many acts of avoda zarah Av tumah worship which brings the plagues and curses which afficted Par’o and Egypt upon our people. Jewish assimilation and intermarriage the cause of Amalek in all generations!

Amalek attacked the weak and exhausted among our people who came out of Egypt. This classification, it seems to me, refers to Jews who have assimilated and intermarried – the definition of the 2nd Sinai commandment: not to worship other Gods. The Torah curse of the 2nd Sinai commandment the opposite of the Torah blessing, 1st Sinai commandment: doing mitzvot לשמה. Whenever antisemitism raises its ugly head, arises the mitzva to expunge the memory of Amalek from under the heavens.

Fear of Heaven interpreted as Baal Shem Tov. Antisemites do not care that their disgraceful behavior permanently destroys their good name reputations! A Torah scribe who sell p’sul sefer Torah’s or a person who slaughters cattle with a known trief knife, both lack fear of heaven. Such “religious Jews” clearly have no notion of doing mitzvot לשמה. Herein defines “weak and exhausted” among our people.

The Hasmonean kings ignited a long Civil War, they embraced the assimilated Tzeddukim as their key allies! They prioritized power over the Torah faith to pursue judicial justice among our people in the oath sworn lands – the k’vanna of the Mitzva of Moshiach from the Torah.

Equally amazing the generations of Israel confuse a House made of wood and stone, (no different from Idols placed upon pedestals) for the Torah commandment to establish lateral common law Sanhedrin Courtrooms anointed to judge Capital Crimes damage disputes among our people as the definition of the k’vanna to build the Beit Ha’Mikdash!

That the Hasmonean kings united the House of Aaron with the House of David perfectly valid and acceptable. The key to doing any Torah mitzva, to do that mitzva לשמה. To make a Torah oath/blessing requires שם ומלכות. Like weak and exhausted requires interpretation of k’vanna so too and how much more so שם ומלכות requires an interpretation of k’vanna; as do all tohor Av time oriented commandments. The first four Books of the Written Torah have a classic division where בראשית introduces Av tohor time oriented commandments. While the Books שמות, ויקרא, ובמדבר introduces בנין אב תולדות קום ועושה ושב ולא תעשה מצוות.

This דאורייתא Order of the Written Torah the baali p’shat Reshonim schools on both Chumash and Talmud failed to illuminate and prioritize. The 5th Book משנה תורה, interpreted as Common law, which employs toldot commandments as בנין אב\precedents to re-interpret prophetic mussar which the Written Torah commands! The T’NaCH commands Common law prophetic mussar/Aggada & Midrash while the Halachic portion of the Talmud stand upon גזרה שוה בנין אב as learned by means of the use of the * located on almost ever dof of the Gemara!

Herein explains why the Rabbeinu Tam’s sh’itta of learning almost always learned off the dof of the studied page of Gemara; the chief criticism the Baali Tosafot make on the Rashi commentary to the Talmud, it failed to learn by means of bringing precedents. Assimilated statute law Rambam how much more so.

Hence in 1242 the Goyim burned 24 cartloads of hand written Talmudic manuscripts! The Rambam Civil War which started in Spain in the 1230s escalated to France, England, and Germany.

Hanukkah a tohor time oriented commandment from the Torah according to the interpretation of Ba HaMaor/B’hag commentary to the Rif’s common law halachic code. The dispute between the Ba HaMaor and the RambaN’s מלחמת השם counter commentary revolves around the axis of priority over interpretation of Common law as opposed and contrasted by organization of Talmud halachah into more simplified statute law religious codex(s).

Later the Ba HaMaor organized his halachic common law codex -הלכות גדולות – to validate the relevance of the RambaN’s opposing set of priorities which eventually crystalized in the Yad, Tur, Shulkan Aruch statute halachic codex(s).

During the Dark Ages of Medieval feudalism, travel exceptionally difficult due to the collapse of the Roman highways and banditry. The story of Robin Hood testifies to the dangers of travel during this time of European chaos and anarchy.

Sanhedrin 10:1 perhaps makes reference to the apocrypha books, individuals “who have no share in the world to come,” Rabbi Akiva adds, “Also one who reads the external books….”. The רמז וסוד instruction of the Talmud teaches a deep concealed kabbalah of tohor time oriented commandments.

The Blessing Hoda’ah contained within the time oriented commandment of tefillah, requires prophetic mussar k’vanna as a time oriented commandment which serves to define the k’vanna of the דאורייתא tefillah kre’a shma! The רמז סוד language similar to the description of Amalek: delivered the weak from the oppression of the powerful, yet wicked.

The B’hag classification of rabbinic mitzvot as tohor time oriented commandments דאורייתא shocked the Rambam. The egg-crate Rambam’s Sefer Ha’Mitzvot organizes the תרי”ג Commandments into positive and negative commandments and all together ignored the Av tohor time oriented commandments which require k’vanna!

In like manner, his assimilation which prioritized the order of Greek & Roman statute law over T’NaCH and Talmudic common law; the Rambam likewise embraced the deductive reasoning of Aristotle’s logic, later repudiated by Hegel’s dialectic logic of reasoning. His Yad Chazakah learns all the Talmudic halachot as toldot mitzvot which do not require k’vanna, just as does his Sefer Ha’Mitzvot does with the תרי”ג commandments.