Why the Torah rejects the gospels as totally false?
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith, Love as agape.). The Torah learns the abstract concept of love from the oath sworn brit cut between the pieces which serves as the Torah precedent for the mitzva of קידושין in marriage. Where a man acquires the “soul of his wife”. Meaning, he acquires Title to the children born from this union born into the future. This mitzva of קידושין therefore defines the abstract term of “LOVE”, as — “A man cannot love that which he does not own”.
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Why the Torah rejects the gospels as totally false?
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith, Love as agape.). The Torah learns the abstract concept of love from the oath sworn brit cut between the pieces which serves as the Torah precedent for the mitzva of קידושין in marriage. Where a man acquires the “soul of his wife”. Meaning, he acquires Title to the children born from this union born into the future. This mitzva of קידושין therefore defines the abstract term of “LOVE”, as — “A man cannot love that which he does not own”.
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Why the Torah rejects the gospels as totally false?
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
Commentary:
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith).
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Why the Torah rejects the gospels as totally false?
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
Commentary:
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith).
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Why the Torah rejects the gospels as totally false?
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
Commentary:
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith).
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Why the Torah rejects the gospels as totally false?
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
Commentary:
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith).
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Why does the Gospels amount to a false messiah foreign Roman counterfeit on par with the Czar’s Protocols of the Elders of Zion?
Fundamental error in quoting opinions made by “Big Authorities”, cult of personalities, similar to placing an idol upon a pedestal, with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? Reliance solely upon NaCH sources of kabbalah fails to grasp the mitzva of Moshiach as a Written Torah time oriented tohor commandment which weighs upon the scales of Life or Death.
The mitzva of Moshiach, an Oral Torah time oriented commandment, only secondarily limited to time – like looking at ones’ watch! What type of commandment qualifies as a Life/Death-time oriented commandment? Korbanot require swearing a Torah oath, and life & death! Aaron and his House “anointed” to dedicate “Moshiach” korbanot! Hence the Moshiach of the House of Aaron serves as the Torah foundation for the mitzva of Moshiach for the House of David as taught by NaCH kabbalah. Impossible to learn Torah common law without the wisdom of learning by means of comparative, similar mitzvot precedents! Torah common law/משנה תורה\ stands upon the יסוד/foundation\ of positive & negative toldot Torah commandments which function as logical פרדס precedents to Av tohor time oriented commandments.
Meaning, Common Law precedents based upon positive and negative ((think Gemarah halachot as precedents to re-interpret the k’vanna of the language of the Mishna)) commandments. Impossible to understand tohor time oriented commandments ignorant – also – of the role of tohor middot!!!! Time oriented commandments require the dedication of defined & specific tohor middot, just as does the dedication of korbonot by the Moshiach House of Aaron. The wisdom which discerns the middah of אל from the middah of רחום from the middah of חנון etc. What middah tohor does the mitzva of Moshiach dedicate holy to the G-d of the 1st Sinai Commandment? An absolutely critical and crucial question. This most essential question concerning the Torah mitzva of Moshiach, the church has never asked in its entire history as a religious faith belief in its Trinity god(s)!
In point of fact, the church fathers deny the existence of the Oral Torah. Despite the fact that the mitzvah of Moshiach qualifies as an Av tohor time oriented commandment, which sanctifies the middah of justice, holy to HaShem, as THE sanctification of the mitzva of Moshiach. Based upon the Oral Torah revelation to Moshe at Horev. Despite, justice not included in the 13 tohor middot, the mitva דאורייתא of Moshiach dedicates the pursuit of judicial justice among our people inside the oath sworn lands, as the midda korban dedication holy לשמה. The fact that the mitzva of Moshiach the Torah of דברים defines through the middah of צדק צדק תרדוף, as the k’vanna of the mitzva of Moshiach in all generations of the chosen Cohen nation. We Jews do not wait for the coming of the Moshiach, any more than We Jews wait for some stranger ICC Court of the Hague to establish just rule of judicial justice in the land of Israel! Post Shoah, Europe has forever lost any mandate to judge the Jewish people; as likewise the dead Olympus Gods of the Xtian post Shoah fictional mythology.
Brit – as an oath alliance, does not mean covenant. A bad translation. Just that simple. Tefillah does not mean prayer. A bad translation. Just that simple. Tefillah unlike saying Tehillem entails swearing a Torah oath. Just that simple. Impossible to swear a Torah oath without שם ומלכות. The concept of שם breathes the spirit of life through the Yatzir Ha’Tov. This Spirit Name raises the souls of the Avot from the dead within the chosen Cohen nation’s Yatzir Ha’Tov. The concept of מלכות has the k’vanna of dedication of some defined tohor middah. This tohor time oriented commandment which requires a שם ומלכות Torah oath, impossible to grasp without the Oral Torah logic system known as פרדס. The 4 part פרדס does neither resembles nor compares to the 3 part syllogism of Aristotle’s logic, nor to Hegal’s system of dialectic metaphysics of greater and lesser logic. Translating abstract Hebrew words to other languages amounts to false translations. Just that simple.
The Name שם, directly refers to the revelation of the Divine Presence Spirit revealed in the revelation of the 1st Sinai commandment. Any attempt to “convert” this Spirit Name to words: such as – YHVH, Jehova, Jesus, Allah etc amounts to the sin of the Golden Calf – wherein Israel 40 days after the revelation of the Spirit Divine Presence Name, many of Israel translated the revealed Spirit Name to a false translation word אלהים! The Torah revelation at Sinai exposes the tumah of any and all attempts to translate the Spirit Name revealed in the 1st Sinai commandment, ((which the Xtian bibles and Muslim korans exclude this 1st Commandment Spirit Name revelation)), as the “Sin of the Golden Calf”. Just that simple. Righteousness does not come by way of Av tumah avoda zarah. Just that simple.
T’shuva does not mean repentance. A bad translation. Just that simple. T’shuva has everything to do with the struggle, think of Esau and Yaacov in the womb of Rivka, between the two opposing Yatzirot within the bnai brit chosen Cohen peoples’ hearts. Hence the Torah incorrectly spelled heart as לבב rather than לב. Rabbi Yechuda Ha’Nasi, explained in the Mishna of ברכות the additional ב, as a reference to the two opposing and conflicting Yatzirot within the heart.
This, the author of the Mishna, the foundation to study the Oral Torah revelation of the 13 tohor middot revealed to Moshe, 40 days after the sin of the Golden Calf, on Yom Kippur. Yom Kippur where HaShem did t’shuva and annulled the vow to make Moshe the chosen Cohen nation rather than the seed of Avraham Yitzak and Yaacov! T’shuva as a Torah mitzva, learns from the precedents of a father who annuls the vow made by his young daughter, or the Husband who annuls the vow made by his wife. Both of these Torah precedents serve to define the mussar of T’shuva! Repentance has no portion, it plays no part in annulling a vow. Just that simple. The translation of t’shuva to repentance a false translation. Just that simple.
Peace a false translation of Shalom. The latter a verb which stands upon the foundation of trust. The former evil translation a noun that amounts to pie in the sky false rhetoric. Like the “peace negotiations” between Arabs and Jews. Post Oct 7th Jews do not trust Arabs of Gaza. Shalom learns from the Torah mitzva of Shabbat. This precedent mitzva of shabbat, the Talmud builds around the 3 meals. A person does not invite an enemy into his home to sit and meal together – ever. No trust No shalom. Just that simple. The false & sophomoric translation of the substitute word “peace”, just that simple – utterly false.
The term יראת שמים, commonly mistranslated as: Fear of Heaven – another false translation. A טיפש פשט literal translation on par with the fundamentalist belief that the Genesis creation story literally refers to the creation of the Universe in 6 days! Bible toting Xtian fundamentalists absolutely abhor Charles Darwin’s theory of evolution. In 1925 the Monkey Trial between John T. Scopes teaching evolution in a state-funded school! Comparable to the dispute between Galileo vs. the Poop. יראת שמים, a metaphor which refers to protecting ones’ Good Name reputation. Hence the Hebrew term: Baal Shem Tov/Master of the Good Name. Mistranslating this abstract Hebrew metaphor to “fear of Heaven” as false as the absurd notions of Xtian fundamentalists concerning the Creation story in the opening Aggadic mussar of the first Book of the Torah – which introduces Av tohor time oriented commandments.
Emunah does not correctly translate into “faith”. Emunah learns from the precedents of Moshe standing before the Court of Par’o, on the matter of Par’o, his decree which withheld the straw required to make brick and the consequent beating of Israelite slaves. Another precedent: the rebuke of Yitro when Moshe judged the nation alone by himself. The Torah defines emunah as the righteous pursuit of judicial justice; wherein the Courts make fair restitution of damages inflicted by party A upon party B. The false substitution of faith as personal belief in some theologically decreed Creed concerning the nature of the Gods, such as Islam’s strict Monotheism; this latter perversion of emunah, it defines the Av tumah 2nd Sinai commandment known as avoda zarah: do not worship other Gods.
The thesis argues that the Gospels present a false and distorted messiah, analogous to a fabricated narrative like the Protocols of the Elders of Zion. It critiques the Christian portrayal of Jesus as the Messiah for failing to align with key Torah commandments, particularly regarding the concept of Moshiach (Messiah). The central point is that the Christian view ignores the essential Torah framework—especially the Oral Torah—and misrepresents the spiritual and legal qualifications of the Messiah.
The Torah has specific, time-bound commandments related to the Messiah (Moshiach), particularly involving the House of Aaron and the role of judicial justice. These commandments are rooted in the Oral Torah and must be understood within the context of Torah law, which is absent in Christian doctrine.
Christian theology misinterprets core concepts like the Name of God (Shem), justice, and repentance. These misunderstandings, according to the thesis, result in a flawed, “foreign” understanding of the Messiah, a theology built on misinterpretations of Hebrew terms (e.g., T’shuva as repentance, Emunah as faith).
The thesis highlights that key Hebrew terms, such as Shem (God’s Name) and T’shuva (the act of spiritual return), have been mis-translated into false Christian or secular equivalents. This, it argues, leads to a theological error comparable to idolatry, such as the Christian portrayal of Jesus or the Quranic understanding of God.
The Messiah, according to Torah law, is deeply connected with the establishment of judicial justice (Tzedek), a responsibility that Christianity overlooks. The Moshiach must sanctify justice, not merely fulfill prophetic predictions.
The thesis concludes by arguing that the Christian concept of the Messiah, along with its theology of sin, faith, and divine justice, fundamentally contradicts the Torah. It claims that Christian teachings about the Messiah are a foreign, Roman-influenced construct that misrepresents the Jewish understanding of divine law, justice, and messianic prophecy.
The thesis asserts that the Gospel narrative is not only a false representation of the Torah mitzva of Messiah, but is a theological construct that distorts the core values of the Torah, particularly concerning the nature of divine justice and the messianic mission. Xtianity knows nothing about tohor time-oriented Commandments. The mitzva of Moshiach a tohor time oriented commandment, which the Gospel forgery knows nothing about. Just that simple.
The thesis argues that the Gospel narrative of Jesus as the Messiah is a complete fabrication, akin to a false, foreign narrative like the Protocols of the Elders of Zion. It claims that Christianity misrepresents the true Torah concept of the Messiah (Moshiach), ignoring key commandments and spiritual principles that are integral to Jewish law. The central critique is that Christianity distorts the qualifications and role of the Messiah, particularly by overlooking the Oral Torah and its time-oriented commandments.
The mitzva of Moshiach as a time oriented commandment applies equally to all Jews in every generations. Jews do not wait for the coming of the Moshiach like Xtians wait for the 2nd Coming. Justice understood as judicial courts which makes fair compensation of damages inflicted by Party A upon Party B.
The thesis argues that Christianity’s portrayal of the Messiah, alongside the misinterpretations of terms like T’shuva (translated as repentance) and Emunah (translated as faith), leads to a false and foreign theology. This misrepresentation, it claims, parallels idolatry, particularly in the Christian deification of Jesus, which the thesis likens to the sin of the Golden Calf in Jewish tradition.
The thesis suggests that the Christian concept of the Messiah is not rooted in Jewish tradition but is instead a Roman-influenced construct. This fabricated theology distorts the original Jewish understanding of divine law, justice, and messianic prophecy.
The thesis concludes that the Gospel narrative is a complete fabrication, failing to align with the true Torah commandment of the Moshiach. Christianity, according to the thesis, has no understanding of the Torah’s time-oriented, holiness-focused commandments, especially the Mitzvah of Moshiach, which is an essential and central part of Jewish law. The Gospel, therefore, is not just a misrepresentation but a theological forgery, which distorts the fundamental principles of divine justice and the messianic mission.
In essence, the thesis argues that Christianity’s portrayal of Jesus as the Messiah is a theological construct that bears no resemblance to the true Jewish concept of Moshiach as outlined in the Torah. The Gospels misinterpret key Hebrew concepts and ignore essential commandments, leading to a false narrative of the Messiah that is incompatible with Torah law and spiritual principles.
Reducing dependence on specific oil supply routes (such as the BTC pipeline) would enhance overall security. Turkey’s actions in Cyprus’ exclusive economic zone (EEZ) have been contested by the international community. The Israeli Air Force could provide air cover for naval operations. Fighter jets and surveillance aircraft would help secure maritime borders.
Azerbaijan is an important supplier of oil to Israel. The oil is transported via the Baku-Tbilisi-Ceyhan (BTC) pipeline, which runs from Azerbaijan to the Mediterranean port of Ceyhan in Turkey. At Ceyhan, the oil is loaded onto tankers that bring it to the Israeli port of Haifa.
In January 2024, Israel was the top customer for Azerbaijani oil, importing 523,500 tonnes worth $297 million. Other significant oil suppliers to Israel include Kazakhstan and Nigeria. Azerbaijan maintains close relations with both Turkey and Israel.
President Ilham Aliyev of Azerbaijan has strong ties with Israel’s Prime Minister Benjamin Netanyahu and Turkey’s President Recep Tayyip Erdogan. Israel is also a major supplier of arms to Azerbaijan, including advanced weaponry from Israel Aerospace Industries. Azerbaijan’s oil supply to Israel is a crucial aspect of their bilateral relationship.
Kazakhstan remains one of the leading suppliers of crude oil to Israel. During the period from October 21, 2023, to July 12, 2024, Kazakhstan supplied approximately 22% of Israel’s crude oil.All Azeri crude oil from Kazakhstan is delivered via the Baku-Tbilisi-Ceyhan (BTC) pipeline, which is majority owned and operated by BP. The crude oil is loaded onto tankers at the port of Ceyhan in Turkey for delivery to Israel.
Nigeria is another significant supplier of crude oil to Israel. During the same period, Nigeria contributed approximately 37% of Israel’s crude oil imports. The oil shipments from Nigeria play a crucial role in meeting Israel’s energy needs. Together, Kazakhstan and Nigeria provide half of all crude oil to Israel during this period. Their contributions are essential for Israel’s energy security and economic stability. These countries play a vital role in Israel’s oil supply chain.
Nigeria is a significant supplier of crude oil to Israel, contributing approximately 9% of Israel’s crude oil imports during the period from October 2023 to July 2024. While Nigeria could potentially supply oil to Israel without relying on the BTC pipeline, it would require strategic planning, infrastructure development, and cooperation between the two nations. Maritime transport remains a viable alternative.
Diversifying supply routes is essential for energy security. Israel may explore options beyond the BTC pipeline to reduce dependence on specific routes. Developing additional pipelines or upgrading existing ones would require significant investment and cooperation between countries.
The security situation in the Gulf of Guinea (where Nigeria’s oil terminals are located) and geopolitical considerations may impact the feasibility of direct shipments. Direct maritime transport involves longer distances and higher costs compared to pipelines. Nigeria could use transshipment points in the Mediterranean or the Red Sea to transfer oil to smaller vessels bound for Israel. Nigeria could transport oil via tankers directly from its ports to Israeli ports (such as Haifa).
Other Pipelines: Although not currently in use, there are other pipelines connecting Nigeria to various regions. For example, the West African Gas Pipeline (WAGP) connects Nigeria to Benin, Togo, and Ghana. While primarily for natural gas, it demonstrates the feasibility of cross-border pipelines in the region. While the BTC pipeline is crucial for Azerbaijan’s oil supply to Israel, Nigeria has other options.
Israel maintains strategic oil reserves to mitigate supply disruptions during emergencies. Israel needs to diversify its oil suppliers beyond Azerbaijan. Currently, Kazakhstan and Nigeria also contribute significantly to Israel’s oil supply. Israel could rely more heavily on maritime transport. Tankers could directly transport oil from other oil-producing countries to Israeli ports (such as Haifa or Ashdod).
While the BTC pipeline is crucial, Israel would need to adapt swiftly, diversify its suppliers, and explore alternative routes to ensure its energy security during a conflict. Diplomacy and strategic planning would be key. Israel could explore using transshipment points in the Mediterranean or the Red Sea. These points allow for the transfer of oil from larger tankers to smaller vessels bound for Israeli ports.
Israel’s Dolphin-class submarines provide a significant advantage. These submarines can operate covertly, monitor enemy movements, and launch precision strikes if necessary. Collaborating with friendly nations to share intelligence on Turkish naval activities is essential. Strengthening existing alliances with Greece and Cyprus is crucial. These countries share concerns about Turkish expansionism in the Eastern Mediterranean. Joint naval exercises, intelligence sharing, and coordinated patrols could enhance security.
The naval alliance between Greece and Israel provides a valuable counterbalance, but Turkey’s naval strength remains significant. Geopolitical realities and diplomatic efforts will shape the Eastern Mediterranean’s future. Turkey remains a formidable naval power in the region. Greece, Israel, and Cyprus (along with Egypt) have formed a regional bloc to counter Turkish actions.
Both Greece and Israel face numerical disadvantages compared to Turkey’s navy. Turkey has a rich naval history dating back centuries. Turkey’s air force can provide air cover for naval operations. Its geographical position gives it control over critical chokepoints like the Bosporus and the Dardanelles. Israel’s Dolphin-class submarines provide a significant advantage. These submarines can operate covertly and launch precision strikes.
But Israel’s Navy significantly smaller than that of Turkey. Turkey has more vessels, including submarines, frigates, and corvettes. Israel, while having a much smaller navy, possesses advanced technology and highly trained personnel. The Israeli Navy has shifted its focus from classic blue water warfare (confronting enemies on the open sea) to what’s now known as brown water warfare. This new approach emphasizes engaging enemies along coastlines and even countering threats on land.
Israel’s sea infrastructure (such as energy rigs) has become vital. Protecting these assets is crucial for national security. Israel’s unique geographical position—often described as an “island” due to being surrounded by enemies—makes naval power critical. The sea serves as Israel’s longest border and a vital conduit for goods. The Israeli Navy relies on strategic adaptation, cutting-edge technology, and a keen understanding of its unique context to defend itself effectively.
In a recent breakthrough, scientists created a chip that bends laser light to transmit data at an astonishing rate: 1.8 petabits per second. That’s over 1 million gigabits every second! To put it in perspective, this chip handles nearly twice the world’s entire internet traffic in a cosmic blink.
A laser beams information onto the chip. The chip splits data into 223 chunks, each corresponding to a different color (or frequency) of light. Think of it as a rainbow of data. After processing, the data recombines into a single beam and shoots through a cable.
The scientists predict this chip could eventually reach 100 petabits per second. Yes, you read that right—100 Pbit/s! Engineers have birthed an optical computer—about the size of a desktop PC—that executes complex AI calculations in nanoseconds. This laser-powered wizardry rivals both supercomputing and quantum computing.
Infrared Lasers integrated onto silicon photonic chips, injecting massive performance gains into global fiber networks. Place mirrors at the ends of the gain medium. These mirrors bounce photons back and forth, encouraging more stimulated emission. Photons get excited and jump to higher energy levels. When they return to their original state, they release identical photons. Pump energy into the gain medium – the heart of the laser—a material (like a crystal or gas) that stores energy.
Lasers emit coherent light; laser photons (those tiny packets of light) march together, shoulder to shoulder. They’re all on the same wavelength. As photons multiply and synchronize, they form a coherent beam. The mirrors ensure that our photons stay focused. Simply by placing mirrors at the ends of our gain medium.
When light (photons) interacts with a mirror, it can either be reflected (bounce off) or absorbed (sink into the mirror material). In the case of a high-quality mirror, most photons are reflected. Each time photons interact with a mirror, there are losses due to imperfections, absorption, and scattering. These losses accumulate with each diffusion-concentration cycle, making the process less efficient.
While mirrors can reflect light efficiently, they don’t inherently concentrate it. Their purpose is to bounce light back, not to amplify it. The total energy of the photons remains constant. Diffusing them doesn’t create more energy; it just redistributes it spatially. Concentrating them again doesn’t add energy either—it merely focuses the existing energy.
To increase laser power, we need to focus on the gain medium—the heart of the laser. The gain medium is where light amplification occurs. By pumping energy into it (usually with powerful laser diodes or flashlamps), we excite the atoms or molecules within. The gain medium is where stimulated emission takes place, leading to coherent laser light.
The laser cavity (formed by mirrors) plays a crucial role. Larger or more reflective mirrors reduce losses and enhance efficiency. The length of the cavity affects the laser mode and power. Optimizing this design is essential.
Techniques like frequency doubling (converting lower-energy photons to higher-energy ones) can increase laser power in specific wavelength ranges. Combining multiple laser beams (beam combining) or optimizing pulse parameters (for pulsed lasers) can also boost power. While diffusing and concentrating photons through mirrors won’t directly increase laser power, focusing on the gain medium, cavity design, and other laser parameters is crucial.
When we pump energy into the gain medium (like giving it a cosmic espresso shot), atoms or molecules get excited. They jump to higher energy levels, storing that energy. As excited atoms return to their original energy levels, they emit photons. These emitted photons are identical to the incoming ones – something like a echo chamber.
Mirrors at the ends of the gain medium form the laser cavity. These mirrors ensure that our synchronized photons stay inside, amplifying each other, something like a laser feedback loop. These synchronized photons reinforce each other, building up intensity. The longer the cavity (within limits), the more amplification occurs. Frequency doubling (or harmonic generation) is our cosmic remix. It converts lower-energy photons to higher-energy ones. Imagine playing a musical note and suddenly hearing its harmonics—an octave higher. That’s what frequency doubling does.
The process of using lasers to split water into its constituent elements—hydrogen and oxygen—is a fascinating area of research. Researchers have developed methods to use light (including laser light) to split water molecules. Photocatalysis, where a semiconductor material (often titanium dioxide) absorbs light energy and generates electron-hole pairs. These excited electrons and holes can then participate in chemical reactions. In the case of water, they can drive the splitting of water into hydrogen and oxygen.
By focusing intense laser pulses onto water, they can create localized high-energy regions. These regions can lead to the dissociation of water molecules, resulting in the release of hydrogen and oxygen gases. Laser-induced water splitting can be more efficient than traditional electrolysis because it targets specific molecular bonds without the need for large-scale electrodes. Claims that RF-induced water dissociation is more efficient than electrolysis have been met with skepticism due to contradictions with known physics laws.
The idea of using a gain medium as a “battery” for hydrogen gas is intriguing.
Creating a gain medium that amplifies laser power involves several key design elements and materials choices. The gain medium is a material (solid, liquid, or gas) that can store and release energy when pumped, and it plays a vital role in determining the laser’s power, wavelength, and efficiency. Gaseous lasers, like the CO2 or helium-neon (HeNe) lasers, use gas mixtures as the gain medium. They are often pumped by electric discharge or another form of high-energy input.
Researchers at ETH Zurich have been working on a novel technology for seasonal hydrogen storage using iron. Iron, being the fourth most abundant element on Earth, offers several advantages.
Safety: Unlike pure hydrogen, iron is not highly flammable or volatile. Chemical Storage: The researchers use the steam-iron process, a well-known technology since the 19th century.
During surplus solar power availability (e.g., in summer), water is split into hydrogen using solar energy.
The produced hydrogen is then reacted with natural iron ore in a stainless steel reactor at 400°C.
The result? Iron and water. This chemical process is akin to charging a battery.
The energy stored in the hydrogen can now be stored as iron and water for long periods with minimal losses.
When needed (e.g., in winter), the process is reversed: Hot steam is fed into the reactor to convert iron and water back into hydrogen and iron oxide.
While not directly related to lasers, it’s interesting to note that modern-day battery gas recombination vents serve a similar purpose.
These vents turn hydrogen and oxygen (produced during battery operation) back into water. It’s a safety feature that prevents gas buildup and maintains battery integrity.
Hybrid Hydrogen-Natural Gas Systems:
In sustainable energy systems, researchers have explored hybrid hydrogen-natural gas systems. These systems use renewable hydrogen as an energy storage medium alongside natural gas. Hydrogen-fueled gas turbines play a significant role in achieving energy sustainability. The concept of using gain media (like iron) for chemical storage is promising. Whether it’s iron or other materials, the quest for efficient, safe, and cost-effective hydrogen storage continues.
Iron as a ‘battery’: Just as a laser gain medium absorbs and stores energy to later emit it as light, iron in this case stores energy in the form of hydrogen. The steam-iron process acts as a chemical battery, where hydrogen is stored by chemically reacting it with iron ore. This results in iron (the “charged” material) and water as a by-product.
Energy Release/Absorption: During periods of low energy demand (like in summer with surplus solar energy), hydrogen is produced using solar power. This hydrogen is then combined with iron ore to form iron and water—essentially “charging” the iron. In contrast, when energy is needed (for example, in the winter), heat and steam are used to reverse the reaction, releasing the hydrogen back from the iron and water—similar to discharging a battery.
Storage Advantages: Iron, unlike pure hydrogen, is not volatile or flammable, making it a safer storage medium. This is critical for hydrogen storage, which traditionally has been a challenge due to hydrogen’s flammability and difficulties
The idea of using a gain medium-like iron for hydrogen storage offers a fascinating crossover between energy storage systems and the principles behind laser technology. The concept of a “gain medium” traditionally refers to a material that stores and releases energy in the form of light amplification in lasers. In your analogy, the chemical storage of hydrogen in iron during the steam-iron process can indeed be seen as a form of energy storage—much like how a gain medium in a laser stores and releases light energy.
Safety of Iron vs. Hydrogen: Hydrogen storage has traditionally been a challenge due to its flammability and volatility. By contrast, iron is stable, non-flammable, and can be handled safely, making it an ideal medium for large-scale, long-term energy storage. This safety aspect parallels the concept of a laser cavity where energy is stored in a controlled and stable manner (the cavity ensures that photons are contained and amplified).
Long-Term Storage: Just as a laser gain medium is designed to store energy efficiently and release it when needed, iron in the steam-iron process can store hydrogen for extended periods with minimal losses, making it an effective medium for seasonal energy storage. The reversibility of the process further enhances its utility.
The Steam-Iron “Charging” Process: The steam-iron process itself is similar to the way a battery works. Energy Discharge: The discharge process occurs when hot steam is introduced to the iron and water, producing hydrogen again. This mirrors the discharge of a battery, where stored energy (in the form of chemical bonds) is converted into usable power (hydrogen gas).
Battery Gas Recombination Vents: In modern battery systems, gas recombination vents prevent the buildup of hydrogen and oxygen gases by turning them back into water. This ensures safety and stability, preventing hazardous gas accumulation. In a similar way, when hydrogen is released from iron during the “discharge” phase, care must be taken to ensure that any released gases (such as hydrogen or water vapor) are handled safely and efficiently, preventing any dangerous buildup or loss of energy.
Hydrogen in Energy Systems: Hybrid systems, where hydrogen is stored alongside natural gas, leverage renewable hydrogen for power generation, often through hydrogen-fueled gas turbines. These systems aim to reduce carbon emissions and provide backup energy when renewable sources (like solar and wind) are intermittent. Iron could potentially play a role in this hybrid system by acting as a low-cost, high-density hydrogen storage medium, enabling more efficient integration of renewable hydrogen with natural gas turbines.
Role in Sustainability: The integration of hydrogen into energy systems as a storage medium, similar to how lasers store energy in gain media, could drive sustainable energy solutions. By using iron as a safe, long-term storage option, this process could help balance the supply and demand for energy in regions that rely on intermittent renewable sources.
The idea of using iron as a “gain medium” for hydrogen storage is a brilliant intersection of concepts from energy storage, chemical processes, and even laser physics. Just as a gain medium stores and releases energy in the form of light, iron can store and release hydrogen energy in a controlled, safe manner. The steam-iron process offers a promising method for long-term, seasonal hydrogen storage, with minimal energy loss and enhanced safety, making it an exciting technology for the future of energy sustainability.
Iron-based hydrogen storage could be integrated into hybrid energy systems that combine hydrogen with natural gas. These systems leverage renewable hydrogen to replace fossil fuels, reducing carbon emissions and improving the efficiency of energy generation. Hydrogen-fueled gas turbines, for example, could operate more effectively with stable, low-cost hydrogen storage systems like iron.
Moreover, such systems could help manage the intermittent nature of renewable energy sources like solar and wind. The ability to store hydrogen in iron during times of surplus production and release it during periods of high demand or low renewable generation would stabilize energy supply.
Laser-like Behavior: Just as a laser gain medium stores and amplifies light, iron in the steam-iron process stores hydrogen energy. The efficiency, stability, and reversibility of this process are key to its potential.
Battery-like Functionality: The steam-iron process mimics the operation of a chemical battery. The “charging” phase stores energy by combining hydrogen and iron, and the “discharging” phase releases it through the reverse reaction. This is similar to how a battery stores and releases electrical energy.
Gas Recombination in Batteries: In modern battery systems, gas recombination vents manage the release of gases like hydrogen and oxygen, ensuring safety. Similarly, in hydrogen storage systems using iron, managing the release of gases (hydrogen or water vapor) during the discharge phase is crucial for maintaining safety and preventing hazardous buildup.
The use of iron as a hydrogen storage medium presents a promising solution to the challenges of hydrogen storage and energy sustainability. It offers a safe, long-term, and efficient method for storing hydrogen, much like how a laser gain medium stores and releases light energy. By leveraging the stability and abundance of iron, this technology could play a significant role in the future of sustainable energy, helping balance energy supply and demand, while reducing dependence on fossil fuels. The steam-iron process represents a fusion of chemical storage technology, sustainable energy, and safety, making it a fascinating innovation for the energy landscape.
In the Begining: בראשית: the Creation of the Chosen Cohen people through tohor time-oriented Av commandments. What defines the revelation of the Torah at Sinai?
The spirituality of the Chosen Cohen nation does not concern ourselves with making even the smallest effort to grasp the meaning of HaShem. We stood at Sinai and such ideas simply outside the bounds of our ability to understand. HaShem simply beyond our pay grade.
Practical ability to do vs. the theory of how to interpret the k’vanna of common law defines the warp/weft loom axis of Torah and Talmudic faith. As a tiny people surrounded by mighty Seas of Goyim populations the ‘Prime Issue’ that concerns the Jewish people: How do we succinctly define our culture and customs and practices which set apart the t’rumah (the very best of the Cohen people) from the Chol Goyim?
To what does the chosen Cohen nation compare? To a tiny drop of water that falls into an Ocean of Goyim. What happens to that tiny drop of water squirting around in the midst of the 7 Seas? Either we assimilate and become part & parcel of the 7 Seas; this defines the concept of tumah avoda zarah.
The other option, like oil in the midst of water, the defined culture and customs of the Jewish people, the commandments, mitzvot observance, the prophetic mussar that burns within our hearts and souls, the development and dedication of tohor middot as the holy commitment how we shall behave towards family, friends and people in the world of O’lam Ha’bah – our future social behavior with others! This dedication of t’rumah spirits caused the resurrection of the dead of Avraham Yitzak and Yaacov NOT Ishmael nor Esau.
These tohor living spirits live within our hearts, they give guidance and advice to counter the tumah Yazir Ha’Rah – the self centered evil eye, our Ego I oriented immature emotional brains. The emotional mind, our brain stem which sits as king upon the throne of our spinal column. The reflex arc of our nervous system connects with our 10 major internal organs & endocrine; hormones: the chemical messengers produced by various glands, such as Peptide (short chains of amino acids (insulin, growth hormone), water-soluble and bind to cell surface receptor which trigger intracellular activities. Steroid hormones – derived from cholesterol (e.g., cortisol, testosterone, estrogen), diffuses across cell membranes and influence gene expression. Amino acid-derived Hormones. Synthesized from single amino acids (e.g., thyroid hormones, catecholamines), water-soluble or lipophilic.
The reflex arc of our nervous system connects with our 10 major internal organs & metabolism exogenous enzymes. Enzymes function as proteins that catalyze biochemical reactions. They accelerate chemical reactions, allowing essential processes like digestion, energy production, and DNA replication to occur efficiently. Digestive Enzymes: Amylase (breaks down carbohydrates), protease (breaks down proteins), lipase (breaks down fats). Metabolic Enzymes: ATP synthase (produces ATP from ADP), DNA polymerase (replicates DNA), and many others. Its interesting that Japanese and Chinese Art of healing. It seems to me, refers to the conversion of ADP to ATP (produced by the mitocondria función) also known as CHI in Eastern medicine. This delves into the healing which starts at reflexology in the feet which targets a specific major internal organ of the body, and follows the major meridian lines of that designated internal organ and meridian points which defines the art of Japanese Shiatsu message & Chinese acupuncture. This wisdom roughly compares to mitzvot observance as defined through the Torah.
Manipulation of target organs and points along the meridian lines, they work together with meditation breathing. Reflexology targets one specific internal organ influenced on the sole of one foot as opposed to the opposite (Yin/Yang – think of the opposing poles in a battery)[Yin/Yang – the art of making logical דיוק inferences] target organ manipulated on the other foot.
Inhale: feel the target organ in the foot manipulated during reflexology and the points along its meridian line manipulated through needle insertion or shiatsu message, feel those points affixed to a specific negative emotion (fear, anger, grief, shame, or worry).
Exhale: feel the target organ in the opposite foot manipulated during reflexology and the points along the meridian line manipulated through needle insertion or shiatsu message, feel those points affixed to the opposite emotions of (fear, anger, grief, shame, or worry). This mystic meditation, it centers upon breathing tohor spirits and exhaling tumah spirits. The metabolism of life of our Yatzir Ha’Tov vs our Yatzir Ha’Rah within our hearts. Herein defines the kabbalah of the 10 sefirot.
The spiritual mission of the Chosen Cohen nation does not concern itself with fully understanding HaShem in the abstract, but with performing practical, actionable commandments (mitzvot). This resonates deeply with the Jewish mystical and Talmudic tradition, where the Divine presence, often most accessible through action rather than theory. The idea of standing at Sinai—where the people experienced a profound, transcendent revelation of HaShem’s will—suggests that the ultimate purpose of the Jewish people simply can not to grasp HaShem’s essence intellectually. We live in accordance with His Torah revelation will through the practice of mitzvot and halachot observance.
The Jewish people, amidst the “7 seas” of the Goyim, must decide whether we will assimilate and lose our distinct identity (g’lut tumah) or remain separate and holy like oil in water, where our customs, culture, and spiritual practices preserve our distinctiveness (t’rumah judicial common law justice within our homelands).
This reflects a central theme in Jewish law and mysticism: the concept of holiness, connected to separateness and distinction from the “profane” g’lut exile. Tumah, in its various forms, represents a state of middot impurity or disconnection from the tohor middot, while t’rumah represents tohor spirits, defined prophetic mussar middot – elevated & set aside for the Divine purpose – the pursuit of justice; the mitzva of Moshiach.
The spiritual vitality that the Jewish people inherit through our connection to the patriarchs—Avraham, Yitzhak, and Yaakov—and the revival of our “spirits.” This resurrection, not in essense physical but rather spiritual: the dedication to Torah observance, ethical conduct, and holiness shapes our lives which transcends generations. The spiritual vitality of the Jewish people, linked to the Avot patriarchs, stands in contrast to other spiritual paths (symbolized by Esau and Ishmael) that do not preserve this unique connection to Divine Torah revelation.
Examining the physiological processes that underlie human behavior, emotions, and spiritual states. This, a fascinating interplay between Kabbalistic thought and modern physiology. The idea that the emotional mind—the brainstem—connected to the endocrine system and 10 internal major organs reflects the understanding that spiritual and physical health — intertwined.
In Kabbalistic thought, the “Yetzir Ha’Ra” (evil inclination) resides within the emotional mind and can drive a person away from the pursuit of righteous judicial justice & tohor middot holiness. The opposite “Yetzir Ha’Tov” (the resurrection of the living spirits of the Avot alive in all generations of the chosen Cohen people) drives us toward tahora & justice. The interaction between these forces, seen as a continual battle within the heats & souls of our children, mirrored also in the physiological responses within the body.
This fascinating comparison between Jewish mystical practices and Eastern healing arts like Shiatsu and acupuncture. In Eastern thought, energy flows through meridians and connected to physical and emotional states. Similarly, in Kabbalah, an understanding of spiritual energies flowing through the body, particularly through the Sefirot (the attributes or emanations through which HaShem interacts with our worlds). Just as acupuncture targets specific points in the body to restore balance, the spiritual “reflex points” in the soul—symbolized by the Sefirot/mitzvot & halachot—must also activated and aligned through righteous judicial judgments, prayer, and meditation.
Focusing on the breath, a profound practice in many traditions. In Kabbalistic meditation, breath often symbolizes the spirit (the Hebrew word for “spirit”—ruach—also means “wind” or “breath”). It learns from the precedent mitzva of blowing the Shofar. Breathing in tohor middot spirits and exhaling tumah emotion spirits. functions as a way to cleanse the soul and align our self with the Divine Torah. This practice of balancing the forces of the Yetzir Ha’Tov (living spirits of the Avot) and Yetzir Ha’Rah (evil inclination), central to Jewish spirituality, as it reflects the ongoing struggle within every Cohen bnai brit soul to choose righteousness over selfishness.
Action over Theory: The emphasis on practical commandments (mitzvot) resonates with the idea that our connection to the divine – best experienced through action. It’s not merely about understanding intellectually but about living out our actual pursuit of righteous justice in our everyday lives. The revelation at Sinai, where the Jewish people received the Torah, underscores this point beautifully.
Holiness and Distinction: The tension between assimilation and maintaining distinctiveness, indeed central to the Jewish chosen Cohen identity. The metaphor of oil and water—remaining separate yet influencing the world—our power. It reminds us that holiness often lies in the balance between engagement with the world and preserving our unique spiritual Torah heritage.
Spiritual Vitality and Generations: The continuity of Jewish spirituality across generations, utterly remarkable. Mighty empires have risen and now rot upon the dung heaps of history. Our Torah oath brit inheritance, passed down from the patriarchs. This vitality, a testament to the enduring power of Torah observance and ethical living.
Kabbalah and Physiology: The intersection of Kabbalistic thought with modern physiology – completely fascinating. The battle between the Yetzir Ha’Ra and Yetzir Ha’Tov within our hearts & the souls of our children finds echoes in our physiological responses. A reminder that our spiritual and physical well-being totally interconnected.
Comparisons with Eastern Practices: Drawing parallels between Kabbalah and Eastern healing arts highlights universal truths, as opposed to the avoda zarah of some monotheistic Universal God. Just as acupuncture balances energy flow, Kabbalistic practices aim to activate spiritual reflex points. The Torah commandments vs meridian acupuncture points – a משל\נמשל idea. Both traditions recognize the importance of alignment and balance.
Breath and Cleansing: The symbolism of breath as ruach (spirit) simply beautiful. In Kabbalistic meditation, the act of breathing in tohor spirits e.g. defined prophetic middot of mussar and exhaling impure powerful negative emotions, mirrors the ongoing struggle within us. Choosing righteousness through every breath— a profound practice of wisdom!
The connection to the 10 Sefirot—as the 10 attributes through which Zohar instruction interacts with the world—a central concept in Kabbalah. It stands upon the precedent of the edited organization of the 10 commandments at Sinai. These attributes represent both the Torah revelation and human potential for spiritual growth.
In this light, the health of the body and soul, its alignment with these tohor prophetic mussar defined middot/attributes. Just as in Eastern practices the flow of energy (Chi), vital to health, the flow of Torah light (Shefa) through the Sefirot, essential to the spiritual health of the individual.
The Sefirot correspond not only to metaphysical concepts, but also to specific aspects of our emotional and physical well-being. Meditation on the interplay between physical processes, emotional states, and spiritual development speaks to a holistic view of the human being.
This aligns with the mystical idea that the physical world, viewed as a reflection of the spiritual world and vice versa. In Jewish mysticism, a deep connection perceived between the body and soul. The mitzvot serve as the conduit for spiritual energy that elevates the tuma mundane & undedicated to the tohor holy korban.
Just as the body requires balance and proper function to thrive, the soul – our children – requires alignment with Torah commandments and spiritual wisdom to achieve our destiny objective of tohor middot in our human social interactions with family, neighbors, our People in the oath sworn lands of ארץ ישראל.
This vision of Jewish spirituality that integrates body, mind, and soul into a unified whole, where the practical observance of Torah, not separated from the mystical and metaphysical realms. It highlights the unique role of the Jewish people in maintaining spiritual tahorah, our Cohen distinction through Torah observance & practice.
This Torah wisdom aligns with both ancient kabbalah teachings and modern understandings of the body and mind. This deeply profound perspective connects the microcosm of the individual to the macrocosm of the Jewish nation and the Torah Constitutional Republic which establishes the Talmud as the working model for lateral Common law judicial courtrooms across the oath sworn lands.
The connection to the Ten Sefirot משל—to the 10 attributes through which the Torah revelation interacts with the world—a central concept of Zohar Kabbalah. These attributes represent both the Torah revelation at Sinai and the human potential for spiritual growth in all generations the chosen Cohen people live on this Earth. In this light, the health of the body and soul, interpreted as an alignment of these mussar defined tohor middot & attributes revealed at Horev 40 days after the sin of the Golden Calf.
Just as in Eastern practices the flow of energy (Chi), vital to health, the flow of Torah light (Shefa) through the Sefirot, likewise essential to the spiritual health of the chosen Cohen people. The Sefirot correspond not only to metaphysical concepts but also to specific aspects of our emotional and physical well-being.
Meditation on the interplay between physical processes, emotional states, and spiritual tohor middot development, speaks to a holistic view of the chosen Cohen people. This aligns with the mystical idea that the physical world reflects, like a mirror, the spiritual world of the Torah revelation and vice versa.
In Jewish mysticism, climbing the ladder of Yaacov’s vision, a deep connection between the body and soul. The mitzvot serve as the conduit for spiritual energy that can elevate the mundane to the holy. Comparable to the acupuncture points in Eastern medicine traditions. Just as the body requires balance and proper function to thrive, the soul (the product of the mitzva of קידושין) requires alignment with divine commandments and spiritual wisdom to achieve holiness.
This vision of Jewish spirituality which seeks to integrates – body, mind, and soul offspring – into a unified whole, where the practical observance of Torah, not separated from the mystical and metaphysical realms. It highlights the unique role of the Jewish people in maintaining spiritual tahorah and distinction through our tohor middot development and maturity. This Torah wisdom aligns with both ancient mystical teachings and modern understandings of body and mind. This deeply profound perspective which strives to connect the microcosm of the individual to the macrocosm of the Jewish Cohen nation based upon the revelation of the Torah at Sinai.
By observing mitzvot, the Jewish people maintain our spiritual tahora Cohen distinctiveness. It’s like being a vessel for divine light—a responsibility and privilege. The microcosm of individual practice contributes to the macrocosm of the Jewish Cohen Torah Constitutional Republic.
Kabbalah beautifully weaves together practical observance and mystical exploration. The revelation of the Torah at Sinai, simply not an either-or; but rather a harmonious dance to pursue as our top priority righteous judicial justice as the foundation of our faith in the revelation of the Torah at Sinai. Whether we’re lighting Shabbat candles, the Hanukkah menorah or meditating on the Sefirot, all these paths lead toward deeper connection and understanding of the Torah.
Jews who do you pursue? The path of the P’rushim or the path of the Tzeddukim? Hanukkah זמן גרמא מצוה דאורייתא או קום ועושה דרבנן? The eternal mitzva of Hanukkah, the הבדלה of lighting these lights משנה תורה לשמה – Antonyms vs. שכח תורה שבעל פה לא לשמה – synonyms. Do you possess the Torah wisdom required to make logical דיוקים\inferences?
The lights of dedication: To study Torah common law through NaCH prophetic mussar דרוש\פשט-Aggada/Midrashim & רמז\וסוד ritual halachic precedents, which re-interprets again and again through every sugya of gemara on the Mishna; the original intent of the משנה תורה k’vanna language of the Mishna. Tohor time-oriented commandments צריך תנ”ך מוסר כוונה. Remember the question which the prophet אליהו הנביא asked the nation: Which God, HaShem or Ba’al do you serve? Herein defines the k’vanna of the lights of Hanukkah, doing mitzvot לשמה.
The Talmud stands upon the kabbalah logic sh’itta of rabbi Akiva’s פרדס. Vs. Assimilated Tzeddukim statute law as codified in the Av tuma Greek/Roman egg-crate organized assimilated halachic codes: Yad ha-Hazaka, Tur, and Shulkan Aruch. Which base these Av tuma Halachic Order-organization upon the syllogism logic of ancient Greek philosophers Aristotle & Plato. Clearly no mussar k’vanna learns out of assimilated Greek logic. Tohor time oriented commandments, according to the B’HaG, can raise a מצוה דרבנן like Hanukkah unto a מצוה דאורייתא.
The B’hag, also known as the Ba’al HaMaor, Rabbi Zerachiah HaLevi lived during the late Geonic period (approximately 12th century CE). His major work is Sefer HaMaor, a critical commentary on the Halachot pos’kined by the Rif (Rabbi Isaac Alfasi). He lived in Vitry (in northern France), a major center of Jewish learning at the time. The B’HaG was a student of Rabbi Isaac Alfasi (the Rif) and Rabbi Gershom ben Judah (known as Rabbeinu Gershom), two influential figures in Jewish law. Eleazar ben Isaac was a prominent disciple of Rabbeinu Gershom. His scholarship and teachings contributed significantly to the development of Ashkenazi Jewish thought.
Rabbeinu Gershom’s takkanot became part of the evolving Talmudic common law. Rabbeinu Gershom and his students left a lasting impact on Talmudic common law, introducing moral and practical innovations that resonate even today.
Rabbeinu Gershom was a renowned Talmudist during the Geonic period. While Rabbeinu Gershom focused on practical halakhic decisions, Rabbeinu Tam emphasized textual analysis and cross-referencing. Both scholars sought to enhance understanding, but their priorities differed: Rabbeinu Gershom prioritized communal welfare, while Rabbeinu Tam emphasized rigorous study.
The B’HaG includes explanations and expansions on the halakhot, often providing sources from the Talmud and Tosefta, as well as Geonic responsa and early legal traditions. The Halakhot Gedolot was especially valued by scholars in Provence and France, where it was frequently cited and commented upon in both legal and philosophical discussions.
The B’HaG (Rabbi Simcha ben Samuel) not only authored Halakhot Gedolot, but he also wrote a critical commentary on Rabbi Isaac Alfasi’s (the Rif’s) legal code, which did indeed play a significant role in sparking a response from Rabbi Moses ben Nahman (the Ramban). This commentary, and the disagreements it raised, led to the Ramban’s famous work, “Milchamot Hashem” (מלחמת השם).
The B’HaG’s critique of the Rif focused on several aspects, most notably on certain legal rulings and interpretations that the B’HaG felt were either incomplete or insufficiently explained. His commentary was not just an expansion of the Rif’s rulings, but also a critical analysis, highlighting areas where the Rif did not provide full explanations or where he differed from earlier sources, such as the Talmud or Geonic traditions.
The Ramban was deeply invested in preserving the integrity of the Rif’s legal code, and he strongly disagreed with the B’HaG’s critique, especially when it came to the B’HaG’s approach to the Rif’s rulings. Ramban’s “Milchamot Hashem” is a defense of the Rif against the B’HaG’s criticism. It is a legal and philosophical treatise in which the Ramban argues that the Rif’s decisions were valid, and he attempts to address the objections raised by the B’HaG.
The Rif’s Halakhot were pragmatic, concise, and designed for practical use. In contrast, the B’HaG’s approach was more critical and analytic, which the Ramban felt was an unnecessary departure from the Rif’s more streamlined legal method. The Ramban’s Milchamot Hashem systematically defends the Rif’s legal methodology and the principles behind the Rif’s halakhic rulings. He emphasizes that the Rif was following established Talmudic principles, and his rulings were grounded in a careful reading of the Talmud and Geonic sources.
The Ramban criticized the B’HaG for relying on a more critical and theoretical approach to halacha that he felt was inappropriate. The Ramban argued that halachic decisions should be based on the practical needs of the Jewish community, not just theoretical analysis. The famous dispute between these two great Talmudic scholars marks a key moment in the intellectual history of Jewish law, they represent the most prominent legal authorities of the time, they engaged in a public and philosophical debate over the nature of halachic methodology.
The B’HaG’s critiques continued to influence scholars who were more focused on the interpretative aspects of Jewish law. This exchange highlights the tension between codification and interpretation, a theme that has remained central in the development of Jewish legal thought. The B’HaG commentary to the Rif code stands upon the shared foundation that both the Rif and B’HaG learned the Talmud as משנה תורה/common law. Later halachic codifiers would outright abandon Talmudic common law in favor of the far more religiously practical Roman statute legal system!
It seems to me that the later halachic codifiers abandoned the Torah faith as the pursuit of judicial justice in favor of practical religion legal codifications. The dramatic shift raises into question of their “fear of heaven”.
Assimilated g’lut Jewry has lost the wisdom to pursue mitzvot לשמה. And hence they lost the skill to understand that tohor time oriented commandments create the chosen Cohen nation in all generations יש מאין. The avoda zarah practiced by the Catholic church now dominates Torah observance and Yechiva education in the sense that our people now prioritize codified halacha as dogmatic codes of law; even creeds of what Jews should believe.
But the Torah does not command belief in some Universal God(s) which Xtianity and Islam emphatically declare. The darkness of g’lut impacts Yeshiva educated Jews, they do mizvot without understand prophetic mussar as the basis of k’vanna for all time oriented commandments. לא לשמה suits them just fine! Hence they do not understand the k’vanna of שם ומלכות precondition, required to swear a Torah oath to cut a brit alliance among our Cohen people. May the time oriented mitzvot דאורייתא בארץ ישראל shine light upon assimilated and culturally distant g’lut Jewry, who dwell in פרדס darkness.
Do not feel at ease to talk about the Torah, but rather through the Torah. A fundamental מאי נפקא מינא tohor middah of רב חסד. To have a solid grasp upon Torah primary sources requires separating them from commentaries written after the facts by Reshonim scholars. I particularly am not at ease with the Rambam.
His Yad Chazakah perverted Talmudic common law unto Greek/Roman Statute law which organizes laws into egg-crate categories based upon the customs practiced by Greek and Roman statute law. His halachot utterly divorce the Gemara common law commentary made on its Home Mishna.
He equalizes the Amoraim scholars and makes their opinions on par with Mishnaic Tannaim; something which even Rav would not do. Rav a talmid of Rabbi Yechuda HaNasi! He assimilated not only Torah judicial common law and converted it to Greek/Roman statute religious ritual law. His notion of faith switched the top Torah faith priority – as the pursuit of judicial justice within the oath sworn lands; to belief in some avoda zarah Universal God which defines both Xtian and Islamic theological Creed belief systems.
A judge who hears a case before his court having preconceived ideas of guilt & innocence – no different from a Judge who takes or accepts a bribe! Justice never came out of Goyim courtrooms, not in the days of Par’o and Moshe, nor throughout the 2000+ years of Jewish g’lut in Goyim lands!
His code of halacha divorces the style of both Mishna and Gemara from a Case/Din – Prosecutdor/Defence judicial model – to re-establish lateral Sanhedrin common law courts in the oath sworn lands once our people return and reconquer Zion – to a religious belief system of fossilized ritual laws, established as static concrete codes of halacha that virtually never changes for the common man who follows Yiddishkeit.
Common law – based upon comparing similar judicial cases/din rulings. Herein understands how the Gemara serves as the Commentary to the Mishna! Statute law, a completely foreign and align legal system, by stark contrast stands upon the authority of ‘Cults of Personality’: the Rambam, the Tur, the Shulkan Aruch.
Furthermore, assimilated Reshonim scholars of Spain, Avraham ibn Ezra, for example, his son converted to Islam. But the king of the assimilated Spanish “golden Age” Rabbis, hands down the Rambam. He did not know the kabbalah of Rabbi Akiva’s פרדס Oral Torah logic system. He replaced this Oral Torah kabbalah in favor of Aristotle’s logic philosophy! The Era of the assimilated Spanish rabbis directly compares to the assimilated Tzeddukim during the Hanukkah Civil War wherein the Syrian Greeks attempted to cause Israel to forget the Oral Torah!
The k’vanna of the entire first Book of the Written Torah.
Making a shallow reactionary reading – fails to discern the forest through all the trees! A tits on a boar hog טיפש פשט – utterly pathetic. Christians read their Bibles; People of the Book “Koran” rail & curse the Jews – shallow paper thin reactionary rhetoric propaganda Blood Libel narishkeit.
What’s the Prime theme of the Book of בראשית? Turn to the common denominator expressed in all Yom Tov tefillot!
Learn: ‘אתה בחרתנו מכל העמים, אהבת אותנו ורצית בנו, ורוממתנו וכו.
The Book of בראשית – תמיד מעשה בראשית, tohor time oriented Av מלך commandments which create from nothing continuously in all generations “the chosen Cohen nation” from the midsts of the Goyim. Which continuously separates Av מלך tohor time oriented commandments from toldot positive & negative commandments and Talmudic halachot, both this and that do not require k’vanna; רשות תולדות מצוות שלא צריך כוונה like תפילה ערבית, an aliyah unto Av מלך tohor time oriented mitzvot, which absolutely נזקוק\require prophetic mussar T’NaCH k’vaana. The Baali Tosafot commentary to the Talmud across the board, when it refers to tohor Av מלך time oriented mitzvot, it refers to these Av מלך mitzvot class as מצוה מבוחר – like as described in lighting the lights of Chanukkah or saying Kre’a Shma at p’lag ha’minah with Rabbeinu Tam tefillen.
The Judgment Day of the Brit–faith ie pursuit of judicial justice inside the oath sworn lands: Blessing or Curse/Life or Death, herein defines the k’vanna of tohor Av מלך time oriented commandments! Precedents which support this Oral Torah interpretation, they learn from NaCH cases: D’vorah and HaDassah. Both these בנין אב NaCH precedents amplify Yaacov meeting his brother Esau.
Does the Chosen Cohen תמיד מעשה בראשית nation, continually created יש מאין, pursue faith לשמה or לא לשמה. (This concept of Torah faith rejects the racist Nazi attempts to classify Jews through racial physical parameters. On par with avoda zarah not limited to the worship of physical idols or copy-cat Temple/Cathedrals.) Clearly if we pursue the oath brit faith ie righteous pursuit of justice whereby judicial Sanhedrin courts impose fair compensation of damages inflicted by party A upon party B; unlike and contrasted by the brothers casting Yosef into a well and selling him as a slave to Egypt. Or the Goyim courts throughout Jewish g’lut who never forced the Church leaders of slander and pogroms to stand before the Bar.
No justice, observance of the Torah לא לשמה, applicable to both Yosef and his brothers. Yosef failed to give מחילה to his brothers and bless them with the Chosen first born Cohen people “blessing”, like as did both Yaacov and Moshe\ברכת כהנים/ Rabbeinu… the Torah curse of g’lut… Arose a new Par’o who did not know Yosef!
The k’vanna of ברכת כהנים it creates the chosen Cohen people תמיד יש מאין by means of the קידושה של טהור זמן גרמא מצוות.
When Rabban Gamliel enquired from rabbi Yehoshua whether תפילת ערבית, a רשות או חיוב? And rabbi Yehoshua responded with חיוב, did he lie to Rabban Gamliel? A famous Talmudic confrontation. Rabban Gamliel’s lack of דרך ארץ caused him to cease ruling as the Nasi of the Great Sanhedrin!
The k’vanna רשות of תפילת ערבית, a person says this tefillah at פלג המנחה. מארמית: תרגום חופשי לעברית: מחצית המנחה. Its still daylight. A person can place his Rabbeinu Tam tefillen to swear the oath קריא שמע with tefillen; like as commanded in Mesechta Shevuot! The k’vanna of רשות, that qualifies as both חיוב ורשות at the exact same moment, as taught by Rabbi Yehoshua, a person can choose to attach this קריא שמע ערבית שהוא אמר בפלג המנחה to his tefillah of Minchah, which has no קריא שמע as revealed in the Siddur. (Tefillah קריא שמע דאורייתא while tefillah Shemone Esrei tefillah דרבנן, a huge מאי נפקא מינא tohor spirit middah which defines the k’vanna of רב חסד as does likewise תמיד מעשה בראשית.)
The k’vanna רשות of תפילת ערבית, the Torah scholar has k’vanna to attach his tefillah דרבנן ערבית to his קריא שמע המטה. The Shemone Esrei, so to speak, functions as a pronoun to the Noun קריא שמע; like as do the “pronouns” אל רחום וחנון וכו attached to the Nouns השם השם – the revelation of the 13 middot tohor spirits at Horev – 40 days after the sin of translating the Divine Name Spirt to the “word” אלהים\JeZeus or Allah or even YHVH; simply stated Man cannot translate Divine Presence Spirits into words which Human lips can frame and pronounce.
(Rabbi Akiva’s kabbalah of פרדס, the defining Oral Torah logic system which defines how the Talmud studies the T’NaCH as Common Law משנה תורה of Oral Torah scholarship – serves as proof that the Divine Presence Spirit Name lives in the hearts of all generations of the chosen Cohen People – the word אדוני does not enunciate. אדוני makes a clear הבדלה like as does the mitzva of Shabbat separates מלאכה from עבודה.)
Clearly by the time a person says קריא שמע המטה three stars, easily visible in the heavens. Herein Rashi’s explanation of the opening Av Mishna of Mesechta ברכות.
The Yerushalmi Talmud teaches that over 247 prophets occupied themselves writing the Shemone Esrei tefillah דרבנן. Attaching a “pronoun” דרבנן to a “noun” דאורייתא, this משל defines the wisdom and power of tohor Av מלך time oriented commandments. The classic example of דאורייתא Av מלך tohor time oriented commandments, and their power to elevate, make aliya to commandments דרבנן — to מצוות דאורייתא — the blessing after the meal ברכת המזון, serves as a primary בנין אב proof.
The first three blessings duplicate the ה’ אלהינו ה’ אחד of the קריא שמע… or אלהי אברהם אלהי יצחק ואלהי יעקב the first blessing of the Shemone Esrei. The forth דרבנן blessing of ברכת המזון joins the blessing רבנן, by means of סמוכים, to the 3 blessings דאורייתא — and this the 4th blessing דרבנן too becomes a blessing דאורייתא! Herein defines the power of Av מלך tohor time oriented commandments; the מלך of all Torah Av commandments. Hence a blessing requires שם ומלכות.
Another בנין אב precedent compares the B’HaG ספר המצוות. Which opens: אלו מצות קום עשה: קרית שמע, ותפילין וכו’ – חלה, עורות קדשים — יש גם רבנים שחולקים וטוענים שהחיוב לתת עורות הקרבנות הוא מדרבנן, מאה ברכות בכל יום, קידוש השם! This mitzva defines the k’vanna of the 1st commandment of Sinai, the greatest of all Torah commandments. מדרבנן (תקנת חכמים): יש גם רבנים שחולקים וטוענים שהחיוב לקדש ולגדל את שם ה’ הוא מדרבנן. הרמב”ן, לדוגמה, חולק וטוען שהקידוש הוא תקנת חכמים, ומסביר שהתכנית היא למנוע מהבעל להוציא את אשתו ללא כבובה. ויראת השם – פירוש בעל שם טוב! A man strives his entire life to build the reputation of his good name.
Other examples of how the B’HaG learns Av מלך time oriented commandments: לעבד לשם — פירוש: לעשות טהור זמן גרמא מצוות עם כוונה. להשבע בשם — פירוש: לומר ברכות עם מוסר כוונה מן התנא”ך. נר שבת, נר חנוכה וכו’ ומקרא מגילה. The shared common denominator of all these mitzvot – all tohor time oriented Av מלך Torah commandments!
Av מלך tohor time oriented commandments have the holiness to raise positive and negative commandments to Av מלך tohor time oriented commandments; the mitzva of Shabbat clearly proves this. But the holiness of Av מלך tohor time oriented commandments תמיד מעשה בראשית,,, like, for example the בנין אב the Ger Tzeddik,,, lives as a new Creation,,, so too rabbinic mitzvot and Talmudic halachot become commandments from the Written Torah through the holiness of the Oral Torah revelation at Horev, understood through the kabbalah of rabbi Akiva’s פרדס understanding which defines the revelation of the Oral Torah at Horev, from which we learn Av מלך tohor time oriented commandments as the מלך which all ברכות oaths require.
The mitzva of Moshiach learns directly from Av מלך Oral Torah time oriented commandments! Herein separates tefillot as a tohor time oriented Av מלך commandment from saying: תולדות קום ועושה ושב ולא תעשה tehillim prayers, which do not require prophetic mussar aggadah as its essential k’vanna of defined tohor middot; which defines the terms and meaning of the 13 tohor middot spirits revealed to Moshe at Horev.
Saying Tehillem neither qualifies as a sworn Torah oath nor as an Av מלך time oriented Commandment spirit middot, through which תמיד מעשה בראשית continuously – in all generations – creates the chosen Cohen people יש מאין. Herein defines the primary k’vanna of the Book of בראשית.
he Beginning: בראשית: The creation of the Chosen Cohen people through tohor time-oriented Av commandments. What defines the revelation of the Torah at Sinai?
The spirituality of the Chosen Cohen nation does not concern ourselves with making even the smallest effort to grasp the meaning of HaShem. We stood at Sinai and such ideas simply outside the bounds of our ability to understand. HaShem simply beyond our pay grade.
Practical ability to do vs. the theory of how to interpret the k’vanna of common law defines the warp/weft loom axis of Torah and Talmudic faith. As a tiny people surrounded by mighty Seas of Goyim populations the ‘Prime Issue’ that concerns the Jewish people: How do we succinctly define our culture and customs and practices which set apart the t’rumah (the very best of the Cohen people) from the Chol Goyim?
To what does the chosen Cohen nation compare? To a tiny drop of water that falls into an Ocean of Goyim. What happens to that tiny drop of water squirting around in the midst of the 7 Seas? Either we assimilate and become part & parcel of the 7 Seas; this defines the concept of tumah avoda zarah.
The other option, like oil in the midst of water, the defined culture and customs of the Jewish people, the commandments, mitzvot observance, the prophetic mussar that burns within our hearts and souls, the development and dedication of tohor middot as the holy commitment how we shall behave towards family, friends and people in the world of O’lam Ha’bah – our future social behavior with others! This dedication of t’rumah spirits caused the resurrection of the dead of Avraham Yitzak and Yaacov NOT Ishmael nor Esau.
These tohor living spirits live within our hearts, they give guidance and advice to counter the tumah Yazir Ha’Rah – the self centered evil eye, our Ego I oriented immature emotional brains. The emotional mind, our brain stem which sits as king upon the throne of our spinal column. The reflex arc of our nervous system connects with our 10 major internal organs & endocrine; hormones: the chemical messengers produced by various glands, such as Peptide (short chains of amino acids (insulin, growth hormone), water-soluble and bind to cell surface receptor which trigger intracellular activities. Steroid hormones – derived from cholesterol (e.g., cortisol, testosterone, estrogen), diffuses across cell membranes and influence gene expression. Amino acid-derived Hormones. Synthesized from single amino acids (e.g., thyroid hormones, catecholamines), water-soluble or lipophilic.
The reflex arc of our nervous system connects with our 10 major internal organs & metabolism exogenous enzymes. Enzymes function as proteins that catalyze biochemical reactions. They accelerate chemical reactions, allowing essential processes like digestion, energy production, and DNA replication to occur efficiently. Digestive Enzymes: Amylase (breaks down carbohydrates), protease (breaks down proteins), lipase (breaks down fats). Metabolic Enzymes: ATP synthase (produces ATP from ADP), DNA polymerase (replicates DNA), and many others. Its interesting that Japanese and Chinese Art of healing. It seems to me, refers to the conversion of ADP to ATP (produced by the mitocondria función) also known as CHI in Eastern medicine. This delves into the healing which starts at reflexology in the feet which targets a specific major internal organ of the body, and follows the major meridian lines of that designated internal organ and meridian points which defines the art of Japanese Shiatsu message & Chinese acupuncture. This wisdom roughly compares to mitzvot observance as defined through the Torah.
Manipulation of target organs and points along the meridian lines, they work together with meditation breathing. Reflexology targets one specific internal organ influenced on the sole of one foot as opposed to the opposite (Yin/Yang – think of the opposing poles in a battery)[Yin/Yang – the art of making logical דיוק inferences] target organ manipulated on the other foot.
Inhale: feel the target organ in the foot manipulated during reflexology and the points along its meridian line manipulated through needle insertion or shiatsu message, feel those points affixed to a specific negative emotion (fear, anger, grief, shame, or worry).
Exhale: feel the target organ in the opposite foot manipulated during reflexology and the points along the meridian line manipulated through needle insertion or shiatsu message, feel those points affixed to the opposite emotions of (fear, anger, grief, shame, or worry). This mystic meditation, it centers upon breathing tohor spirits and exhaling tumah spirits. The metabolism of life of our Yatzir Ha’Tov vs our Yatzir Ha’Rah within our hearts. Herein defines the kabbalah of the 10 sefirot.
The spiritual mission of the Chosen Cohen nation does not concern itself with fully understanding HaShem in the abstract, but with performing practical, actionable commandments (mitzvot). This resonates deeply with the Jewish mystical and Talmudic tradition, where the Divine presence, often most accessible through action rather than theory. The idea of standing at Sinai—where the people experienced a profound, transcendent revelation of HaShem’s will—suggests that the ultimate purpose of the Jewish people simply can not to grasp HaShem’s essence intellectually. We live in accordance with His Torah revelation will through the practice of mitzvot and halachot observance.
The Jewish people, amidst the “7 seas” of the Goyim, must decide whether we will assimilate and lose our distinct identity (g’lut tumah) or remain separate and holy like oil in water, where our customs, culture, and spiritual practices preserve our distinctiveness (t’rumah judicial common law justice within our homelands).
This reflects a central theme in Jewish law and mysticism: the concept of holiness, connected to separateness and distinction from the “profane” g’lut exile. Tumah, in its various forms, represents a state of middot impurity or disconnection from the tohor middot, while t’rumah represents tohor spirits, defined prophetic mussar middot – elevated & set aside for the Divine purpose – the pursuit of justice; the mitzva of Moshiach.
The spiritual vitality that the Jewish people inherit through our connection to the patriarchs—Avraham, Yitzhak, and Yaakov—and the revival of our “spirits.” This resurrection, not in essense physical but rather spiritual: the dedication to Torah observance, ethical conduct, and holiness shapes our lives which transcends generations. The spiritual vitality of the Jewish people, linked to the Avot patriarchs, stands in contrast to other spiritual paths (symbolized by Esau and Ishmael) that do not preserve this unique connection to Divine Torah revelation.
Examining the physiological processes that underlie human behavior, emotions, and spiritual states. This, a fascinating interplay between Kabbalistic thought and modern physiology. The idea that the emotional mind—the brainstem—connected to the endocrine system and 10 internal major organs reflects the understanding that spiritual and physical health — intertwined.
In Kabbalistic thought, the “Yetzir Ha’Ra” (evil inclination) resides within the emotional mind and can drive a person away from the pursuit of righteous judicial justice & tohor middot holiness. The opposite “Yetzir Ha’Tov” (the resurrection of the living spirits of the Avot alive in all generations of the chosen Cohen people) drives us toward tahora & justice. The interaction between these forces, seen as a continual battle within the heats & souls of our children, mirrored also in the physiological responses within the body.
This fascinating comparison between Jewish mystical practices and Eastern healing arts like Shiatsu and acupuncture. In Eastern thought, energy flows through meridians and connected to physical and emotional states. Similarly, in Kabbalah, an understanding of spiritual energies flowing through the body, particularly through the Sefirot (the attributes or emanations through which HaShem interacts with our worlds). Just as acupuncture targets specific points in the body to restore balance, the spiritual “reflex points” in the soul—symbolized by the Sefirot/mitzvot & halachot—must also activated and aligned through righteous judicial judgments, prayer, and meditation.
Focusing on the breath, a profound practice in many traditions. In Kabbalistic meditation, breath often symbolizes the spirit (the Hebrew word for “spirit”—ruach—also means “wind” or “breath”). It learns from the precedent mitzva of blowing the Shofar. Breathing in tohor middot spirits and exhaling tumah emotion spirits. functions as a way to cleanse the soul and align our self with the Divine Torah. This practice of balancing the forces of the Yetzir Ha’Tov (living spirits of the Avot) and Yetzir Ha’Rah (evil inclination), central to Jewish spirituality, as it reflects the ongoing struggle within every Cohen bnai brit soul to choose righteousness over selfishness.
Action over Theory: The emphasis on practical commandments (mitzvot) resonates with the idea that our connection to the divine – best experienced through action. It’s not merely about understanding intellectually but about living out our actual pursuit of righteous justice in our everyday lives. The revelation at Sinai, where the Jewish people received the Torah, underscores this point beautifully.
Holiness and Distinction: The tension between assimilation and maintaining distinctiveness, indeed central to the Jewish chosen Cohen identity. The metaphor of oil and water—remaining separate yet influencing the world—our power. It reminds us that holiness often lies in the balance between engagement with the world and preserving our unique spiritual Torah heritage.
Spiritual Vitality and Generations: The continuity of Jewish spirituality across generations, utterly remarkable. Mighty empires have risen and now rot upon the dung heaps of history. Our Torah oath brit inheritance, passed down from the patriarchs. This vitality, a testament to the enduring power of Torah observance and ethical living.
Kabbalah and Physiology: The intersection of Kabbalistic thought with modern physiology – completely fascinating. The battle between the Yetzir Ha’Ra and Yetzir Ha’Tov within our hearts & the souls of our children finds echoes in our physiological responses. A reminder that our spiritual and physical well-being totally interconnected.
Comparisons with Eastern Practices: Drawing parallels between Kabbalah and Eastern healing arts highlights universal truths, as opposed to the avoda zarah of some monotheistic Universal God. Just as acupuncture balances energy flow, Kabbalistic practices aim to activate spiritual reflex points. The Torah commandments vs meridian acupuncture points – a משל\נמשל idea. Both traditions recognize the importance of alignment and balance.
Breath and Cleansing: The symbolism of breath as ruach (spirit) simply beautiful. In Kabbalistic meditation, the act of breathing in tohor spirits e.g. defined prophetic middot of mussar and exhaling impure powerful negative emotions, mirrors the ongoing struggle within us. Choosing righteousness through every breath— a profound practice of wisdom!
The connection to the 10 Sefirot—as the 10 attributes through which Zohar instruction interacts with the world—a central concept in Kabbalah. It stands upon the precedent of the edited organization of the 10 commandments at Sinai. These attributes represent both the Torah revelation and human potential for spiritual growth.
In this light, the health of the body and soul, its alignment with these tohor prophetic mussar defined middot/attributes. Just as in Eastern practices the flow of energy (Chi), vital to health, the flow of Torah light (Shefa) through the Sefirot, essential to the spiritual health of the individual.
The Sefirot correspond not only to metaphysical concepts, but also to specific aspects of our emotional and physical well-being. Meditation on the interplay between physical processes, emotional states, and spiritual development speaks to a holistic view of the human being.
This aligns with the mystical idea that the physical world, viewed as a reflection of the spiritual world and vice versa. In Jewish mysticism, a deep connection perceived between the body and soul. The mitzvot serve as the conduit for spiritual energy that elevates the tuma mundane & undedicated to the tohor holy korban.
Just as the body requires balance and proper function to thrive, the soul – our children – requires alignment with Torah commandments and spiritual wisdom to achieve our destiny objective of tohor middot in our human social interactions with family, neighbors, our People in the oath sworn lands of ארץ ישראל.
This vision of Jewish spirituality that integrates body, mind, and soul into a unified whole, where the practical observance of Torah, not separated from the mystical and metaphysical realms. It highlights the unique role of the Jewish people in maintaining spiritual tahorah, our Cohen distinction through Torah observance & practice.
This Torah wisdom aligns with both ancient kabbalah teachings and modern understandings of the body and mind. This deeply profound perspective connects the microcosm of the individual to the macrocosm of the Jewish nation and the Torah Constitutional Republic which establishes the Talmud as the working model for lateral Common law judicial courtrooms across the oath sworn lands.
The connection to the Ten Sefirot משל—to the 10 attributes through which the Torah revelation interacts with the world—a central concept of Zohar Kabbalah. These attributes represent both the Torah revelation at Sinai and the human potential for spiritual growth in all generations the chosen Cohen people live on this Earth. In this light, the health of the body and soul, interpreted as an alignment of these mussar defined tohor middot & attributes revealed at Horev 40 days after the sin of the Golden Calf.
Just as in Eastern practices the flow of energy (Chi), vital to health, the flow of Torah light (Shefa) through the Sefirot, likewise essential to the spiritual health of the chosen Cohen people. The Sefirot correspond not only to metaphysical concepts but also to specific aspects of our emotional and physical well-being.
Meditation on the interplay between physical processes, emotional states, and spiritual tohor middot development, speaks to a holistic view of the chosen Cohen people. This aligns with the mystical idea that the physical world reflects, like a mirror, the spiritual world of the Torah revelation and vice versa.
In Jewish mysticism, climbing the ladder of Yaacov’s vision, a deep connection between the body and soul. The mitzvot serve as the conduit for spiritual energy that can elevate the mundane to the holy. Comparable to the acupuncture points in Eastern medicine traditions. Just as the body requires balance and proper function to thrive, the soul (the product of the mitzva of קידושין) requires alignment with divine commandments and spiritual wisdom to achieve holiness.
This vision of Jewish spirituality which seeks to integrates – body, mind, and soul offspring – into a unified whole, where the practical observance of Torah, not separated from the mystical and metaphysical realms. It highlights the unique role of the Jewish people in maintaining spiritual tahorah and distinction through our tohor middot development and maturity. This Torah wisdom aligns with both ancient mystical teachings and modern understandings of body and mind. This deeply profound perspective which strives to connect the microcosm of the individual to the macrocosm of the Jewish Cohen nation based upon the revelation of the Torah at Sinai.
By observing mitzvot, the Jewish people maintain our spiritual tahora Cohen distinctiveness. It’s like being a vessel for divine light—a responsibility and privilege. The microcosm of individual practice contributes to the macrocosm of the Jewish Cohen Torah Constitutional Republic.
Kabbalah beautifully weaves together practical observance and mystical exploration. The revelation of the Torah at Sinai, simply not an either-or; but rather a harmonious dance to pursue as our top priority righteous judicial justice as the foundation of our faith in the revelation of the Torah at Sinai. Whether we’re lighting Shabbat candles, the Hanukkah menorah or meditating on the Sefirot, all these paths lead toward deeper connection and understanding of the Torah.
Jews who do you pursue? The path of the P’rushim or the path of the Tzeddukim? Hanukkah זמן גרמא מצוה דאורייתא או קום ועושה דרבנן? The eternal mitzva of Hanukkah, the הבדלה of lighting these lights משנה תורה לשמה – Antonyms vs. שכח תורה שבעל פה לא לשמה – synonyms. Do you possess the Torah wisdom required to make logical דיוקים\inferences?
The lights of dedication: To study Torah common law through NaCH prophetic mussar דרוש\פשט-Aggada/Midrashim & רמז\וסוד ritual halachic precedents, which re-interprets again and again through every sugya of gemara on the Mishna; the original intent of the משנה תורה k’vanna language of the Mishna. Tohor time-oriented commandments צריך תנ”ך מוסר כוונה. Remember the question which the prophet אליהו הנביא asked the nation: Which God, HaShem or Ba’al do you serve? Herein defines the k’vanna of the lights of Hanukkah, doing mitzvot לשמה.
The Talmud stands upon the kabbalah logic sh’itta of rabbi Akiva’s פרדס. Vs. Assimilated Tzeddukim statute law as codified in the Av tuma Greek/Roman egg-crate organized assimilated halachic codes: Yad ha-Hazaka, Tur, and Shulkan Aruch. Which base these Av tuma Halachic Order-organization upon the syllogism logic of ancient Greek philosophers Aristotle & Plato. Clearly no mussar k’vanna learns out of assimilated Greek logic. Tohor time oriented commandments, according to the B’HaG, can raise a מצוה דרבנן like Hanukkah unto a מצוה דאורייתא.
The B’hag, also known as the Ba’al HaMaor, Rabbi Zerachiah HaLevi lived during the late Geonic period (approximately 12th century CE). His major work is Sefer HaMaor, a critical commentary on the Halachot pos’kined by the Rif (Rabbi Isaac Alfasi). He lived in Vitry (in northern France), a major center of Jewish learning at the time. The B’HaG was a student of Rabbi Isaac Alfasi (the Rif) and Rabbi Gershom ben Judah (known as Rabbeinu Gershom), two influential figures in Jewish law. Eleazar ben Isaac was a prominent disciple of Rabbeinu Gershom. His scholarship and teachings contributed significantly to the development of Ashkenazi Jewish thought.
Rabbeinu Gershom’s takkanot became part of the evolving Talmudic common law. Rabbeinu Gershom and his students left a lasting impact on Talmudic common law, introducing moral and practical innovations that resonate even today.
Rabbeinu Gershom was a renowned Talmudist during the Geonic period. While Rabbeinu Gershom focused on practical halakhic decisions, Rabbeinu Tam emphasized textual analysis and cross-referencing. Both scholars sought to enhance understanding, but their priorities differed: Rabbeinu Gershom prioritized communal welfare, while Rabbeinu Tam emphasized rigorous study.
The B’HaG includes explanations and expansions on the halakhot, often providing sources from the Talmud and Tosefta, as well as Geonic responsa and early legal traditions. The Halakhot Gedolot was especially valued by scholars in Provence and France, where it was frequently cited and commented upon in both legal and philosophical discussions.
The B’HaG (Rabbi Simcha ben Samuel) not only authored Halakhot Gedolot, but he also wrote a critical commentary on Rabbi Isaac Alfasi’s (the Rif’s) legal code, which did indeed play a significant role in sparking a response from Rabbi Moses ben Nahman (the Ramban). This commentary, and the disagreements it raised, led to the Ramban’s famous work, “Milchamot Hashem” (מלחמת השם).
The B’HaG’s critique of the Rif focused on several aspects, most notably on certain legal rulings and interpretations that the B’HaG felt were either incomplete or insufficiently explained. His commentary was not just an expansion of the Rif’s rulings, but also a critical analysis, highlighting areas where the Rif did not provide full explanations or where he differed from earlier sources, such as the Talmud or Geonic traditions.
The Ramban was deeply invested in preserving the integrity of the Rif’s legal code, and he strongly disagreed with the B’HaG’s critique, especially when it came to the B’HaG’s approach to the Rif’s rulings. Ramban’s “Milchamot Hashem” is a defense of the Rif against the B’HaG’s criticism. It is a legal and philosophical treatise in which the Ramban argues that the Rif’s decisions were valid, and he attempts to address the objections raised by the B’HaG.
The Rif’s Halakhot were pragmatic, concise, and designed for practical use. In contrast, the B’HaG’s approach was more critical and analytic, which the Ramban felt was an unnecessary departure from the Rif’s more streamlined legal method. The Ramban’s Milchamot Hashem systematically defends the Rif’s legal methodology and the principles behind the Rif’s halakhic rulings. He emphasizes that the Rif was following established Talmudic principles, and his rulings were grounded in a careful reading of the Talmud and Geonic sources.
The Ramban criticized the B’HaG for relying on a more critical and theoretical approach to halacha that he felt was inappropriate. The Ramban argued that halachic decisions should be based on the practical needs of the Jewish community, not just theoretical analysis. The famous dispute between these two great Talmudic scholars marks a key moment in the intellectual history of Jewish law, they represent the most prominent legal authorities of the time, they engaged in a public and philosophical debate over the nature of halachic methodology.
The B’HaG’s critiques continued to influence scholars who were more focused on the interpretative aspects of Jewish law. This exchange highlights the tension between codification and interpretation, a theme that has remained central in the development of Jewish legal thought. The B’HaG commentary to the Rif code stands upon the shared foundation that both the Rif and B’HaG learned the Talmud as משנה תורה/common law. Later halachic codifiers would outright abandon Talmudic common law in favor of the far more religiously practical Roman statute legal system!
It seems to me that the later halachic codifiers abandoned the Torah faith as the pursuit of judicial justice in favor of practical religion legal codifications. The dramatic shift raises into question of their “fear of heaven”.
Assimilated g’lut Jewry has lost the wisdom to pursue mitzvot לשמה. And hence they lost the skill to understand that tohor time oriented commandments create the chosen Cohen nation in all generations יש מאין. The avoda zarah practiced by the Catholic church now dominates Torah observance and Yechiva education in the sense that our people now prioritize codified halacha as dogmatic codes of law; even creeds of what Jews should believe.
But the Torah does not command belief in some Universal God(s) which Xtianity and Islam emphatically declare. The darkness of g’lut impacts Yeshiva educated Jews, they do mizvot without understand prophetic mussar as the basis of k’vanna for all time oriented commandments. לא לשמה suits them just fine! Hence they do not understand the k’vanna of שם ומלכות precondition, required to swear a Torah oath to cut a brit alliance among our Cohen people. May the time oriented mitzvot דאורייתא בארץ ישראל shine light upon assimilated and culturally distant g’lut Jewry, who dwell in פרדס darkness.
Do not feel at ease to talk about the Torah, but rather through the Torah. A fundamental מאי נפקא מינא tohor middah of רב חסד. To have a solid grasp upon Torah primary sources requires separating them from commentaries written after the facts by Reshonim scholars. I particularly am not at ease with the Rambam.
His Yad Chazakah perverted Talmudic common law unto Greek/Roman Statute law which organizes laws into egg-crate categories based upon the customs practiced by Greek and Roman statute law. His halachot utterly divorce the Gemara common law commentary made on its Home Mishna.
He equalizes the Amoraim scholars and makes their opinions on par with Mishnaic Tannaim; something which even Rav would not do. Rav a talmid of Rabbi Yechuda HaNasi! He assimilated not only Torah judicial common law and converted it to Greek/Roman statute religious ritual law. His notion of faith switched the top Torah faith priority – as the pursuit of judicial justice within the oath sworn lands; to belief in some avoda zarah Universal God which defines both Xtian and Islamic theological Creed belief systems.
A judge who hears a case before his court having preconceived ideas of guilt & innocence – no different from a Judge who takes or accepts a bribe! Justice never came out of Goyim courtrooms, not in the days of Par’o and Moshe, nor throughout the 2000+ years of Jewish g’lut in Goyim lands!
His code of halacha divorces the style of both Mishna and Gemara from a Case/Din – Prosecutdor/Defence judicial model – to re-establish lateral Sanhedrin common law courts in the oath sworn lands once our people return and reconquer Zion – to a religious belief system of fossilized ritual laws, established as static concrete codes of halacha that virtually never changes for the common man who follows Yiddishkeit.
Common law – based upon comparing similar judicial cases/din rulings. Herein understands how the Gemara serves as the Commentary to the Mishna! Statute law, a completely foreign and align legal system, by stark contrast stands upon the authority of ‘Cults of Personality’: the Rambam, the Tur, the Shulkan Aruch.
Furthermore, assimilated Reshonim scholars of Spain, Avraham ibn Ezra, for example, his son converted to Islam. But the king of the assimilated Spanish “golden Age” Rabbis, hands down the Rambam. He did not know the kabbalah of Rabbi Akiva’s פרדס Oral Torah logic system. He replaced this Oral Torah kabbalah in favor of Aristotle’s logic philosophy! The Era of the assimilated Spanish rabbis directly compares to the assimilated Tzeddukim during the Hanukkah Civil War wherein the Syrian Greeks attempted to cause Israel to forget the Oral Torah!
The k’vanna of the entire first Book of the Written Torah.
Making a shallow reactionary reading – fails to discern the forest through all the trees! A tits on a boar hog טיפש פשט – utterly pathetic. Christians read their Bibles; People of the Book “Koran” rail & curse the Jews – shallow paper thin reactionary rhetoric propaganda Blood Libel narishkeit.
What’s the Prime theme of the Book of בראשית? Turn to the common denominator expressed in all Yom Tov tefillot!
Learn: ‘אתה בחרתנו מכל העמים, אהבת אותנו ורצית בנו, ורוממתנו וכו.
The Book of בראשית – תמיד מעשה בראשית, tohor time oriented Av מלך commandments which create from nothing continuously in all generations “the chosen Cohen nation” from the midsts of the Goyim. Which continuously separates Av מלך tohor time oriented commandments from toldot positive & negative commandments and Talmudic halachot, both this and that do not require k’vanna; רשות תולדות מצוות שלא צריך כוונה like תפילה ערבית, an aliyah unto Av מלך tohor time oriented mitzvot, which absolutely נזקוק\require prophetic mussar T’NaCH k’vaana. The Baali Tosafot commentary to the Talmud across the board, when it refers to tohor Av מלך time oriented mitzvot, it refers to these Av מלך mitzvot class as מצוה מבוחר – like as described in lighting the lights of Chanukkah or saying Kre’a Shma at p’lag ha’minah with Rabbeinu Tam tefillen.
The Judgment Day of the Brit–faith ie pursuit of judicial justice inside the oath sworn lands: Blessing or Curse/Life or Death, herein defines the k’vanna of tohor Av מלך time oriented commandments! Precedents which support this Oral Torah interpretation, they learn from NaCH cases: D’vorah and HaDassah. Both these בנין אב NaCH precedents amplify Yaacov meeting his brother Esau.
Does the Chosen Cohen תמיד מעשה בראשית nation, continually created יש מאין, pursue faith לשמה or לא לשמה. (This concept of Torah faith rejects the racist Nazi attempts to classify Jews through racial physical parameters. On par with avoda zarah not limited to the worship of physical idols or copy-cat Temple/Cathedrals.) Clearly if we pursue the oath brit faith ie righteous pursuit of justice whereby judicial Sanhedrin courts impose fair compensation of damages inflicted by party A upon party B; unlike and contrasted by the brothers casting Yosef into a well and selling him as a slave to Egypt. Or the Goyim courts throughout Jewish g’lut who never forced the Church leaders of slander and pogroms to stand before the Bar.
No justice, observance of the Torah לא לשמה, applicable to both Yosef and his brothers. Yosef failed to give מחילה to his brothers and bless them with the Chosen first born Cohen people “blessing”, like as did both Yaacov and Moshe\ברכת כהנים/ Rabbeinu… the Torah curse of g’lut… Arose a new Par’o who did not know Yosef!
The k’vanna of ברכת כהנים it creates the chosen Cohen people תמיד יש מאין by means of the קידושה של טהור זמן גרמא מצוות.
When Rabban Gamliel enquired from rabbi Yehoshua whether תפילת ערבית, a רשות או חיוב? And rabbi Yehoshua responded with חיוב, did he lie to Rabban Gamliel? A famous Talmudic confrontation. Rabban Gamliel’s lack of דרך ארץ caused him to cease ruling as the Nasi of the Great Sanhedrin!
The k’vanna רשות of תפילת ערבית, a person says this tefillah at פלג המנחה. מארמית: תרגום חופשי לעברית: מחצית המנחה. Its still daylight. A person can place his Rabbeinu Tam tefillen to swear the oath קריא שמע with tefillen; like as commanded in Mesechta Shevuot! The k’vanna of רשות, that qualifies as both חיוב ורשות at the exact same moment, as taught by Rabbi Yehoshua, a person can choose to attach this קריא שמע ערבית שהוא אמר בפלג המנחה to his tefillah of Minchah, which has no קריא שמע as revealed in the Siddur. (Tefillah קריא שמע דאורייתא while tefillah Shemone Esrei tefillah דרבנן, a huge מאי נפקא מינא tohor spirit middah which defines the k’vanna of רב חסד as does likewise תמיד מעשה בראשית.)
The k’vanna רשות of תפילת ערבית, the Torah scholar has k’vanna to attach his tefillah דרבנן ערבית to his קריא שמע המטה. The Shemone Esrei, so to speak, functions as a pronoun to the Noun קריא שמע; like as do the “pronouns” אל רחום וחנון וכו attached to the Nouns השם השם – the revelation of the 13 middot tohor spirits at Horev – 40 days after the sin of translating the Divine Name Spirt to the “word” אלהים\JeZeus or Allah or even YHVH; simply stated Man cannot translate Divine Presence Spirits into words which Human lips can frame and pronounce.
(Rabbi Akiva’s kabbalah of פרדס, the defining Oral Torah logic system which defines how the Talmud studies the T’NaCH as Common Law משנה תורה of Oral Torah scholarship – serves as proof that the Divine Presence Spirit Name lives in the hearts of all generations of the chosen Cohen People – the word אדוני does not enunciate. אדוני makes a clear הבדלה like as does the mitzva of Shabbat separates מלאכה from עבודה.)
Clearly by the time a person says קריא שמע המטה three stars, easily visible in the heavens. Herein Rashi’s explanation of the opening Av Mishna of Mesechta ברכות.
The Yerushalmi Talmud teaches that over 247 prophets occupied themselves writing the Shemone Esrei tefillah דרבנן. Attaching a “pronoun” דרבנן to a “noun” דאורייתא, this משל defines the wisdom and power of tohor Av מלך time oriented commandments. The classic example of דאורייתא Av מלך tohor time oriented commandments, and their power to elevate, make aliya to commandments דרבנן — to מצוות דאורייתא — the blessing after the meal ברכת המזון, serves as a primary בנין אב proof.
The first three blessings duplicate the ה’ אלהינו ה’ אחד of the קריא שמע… or אלהי אברהם אלהי יצחק ואלהי יעקב the first blessing of the Shemone Esrei. The forth דרבנן blessing of ברכת המזון joins the blessing רבנן, by means of סמוכים, to the 3 blessings דאורייתא — and this the 4th blessing דרבנן too becomes a blessing דאורייתא! Herein defines the power of Av מלך tohor time oriented commandments; the מלך of all Torah Av commandments. Hence a blessing requires שם ומלכות.
Another בנין אב precedent compares the B’HaG ספר המצוות. Which opens: אלו מצות קום עשה: קרית שמע, ותפילין וכו’ – חלה, עורות קדשים — יש גם רבנים שחולקים וטוענים שהחיוב לתת עורות הקרבנות הוא מדרבנן, מאה ברכות בכל יום, קידוש השם! This mitzva defines the k’vanna of the 1st commandment of Sinai, the greatest of all Torah commandments. מדרבנן (תקנת חכמים): יש גם רבנים שחולקים וטוענים שהחיוב לקדש ולגדל את שם ה’ הוא מדרבנן. הרמב”ן, לדוגמה, חולק וטוען שהקידוש הוא תקנת חכמים, ומסביר שהתכנית היא למנוע מהבעל להוציא את אשתו ללא כבובה. ויראת השם – פירוש בעל שם טוב! A man strives his entire life to build the reputation of his good name.
Other examples of how the B’HaG learns Av מלך time oriented commandments: לעבד לשם — פירוש: לעשות טהור זמן גרמא מצוות עם כוונה. להשבע בשם — פירוש: לומר ברכות עם מוסר כוונה מן התנא”ך. נר שבת, נר חנוכה וכו’ ומקרא מגילה. The shared common denominator of all these mitzvot – all tohor time oriented Av מלך Torah commandments!
Av מלך tohor time oriented commandments have the holiness to raise positive and negative commandments to Av מלך tohor time oriented commandments; the mitzva of Shabbat clearly proves this. But the holiness of Av מלך tohor time oriented commandments תמיד מעשה בראשית,,, like, for example the בנין אב the Ger Tzeddik,,, lives as a new Creation,,, so too rabbinic mitzvot and Talmudic halachot become commandments from the Written Torah through the holiness of the Oral Torah revelation at Horev, understood through the kabbalah of rabbi Akiva’s פרדס understanding which defines the revelation of the Oral Torah at Horev, from which we learn Av מלך tohor time oriented commandments as the מלך which all ברכות oaths require.
The mitzva of Moshiach learns directly from Av מלך Oral Torah time oriented commandments! Herein separates tefillot as a tohor time oriented Av מלך commandment from saying: תולדות קום ועושה ושב ולא תעשה tehillim prayers, which do not require prophetic mussar aggadah as its essential k’vanna of defined tohor middot; which defines the terms and meaning of the 13 tohor middot spirits revealed to Moshe at Horev.
Saying Tehillem neither qualifies as a sworn Torah oath nor as an Av מלך time oriented Commandment spirit middot, through which תמיד מעשה בראשית continuously – in all generations – creates the chosen Cohen people יש מאין. Herein defines the primary k’vanna of the Book of בראשית.
Conflict Resolution 
