Canadian Jewish News magazine publishes astonishing (and controversial) cover reflecting debate among Canadian Jews

Why Humanistic Judaism has abandoned Torah faith? Mussar vs. Dead Fossils of Historic Grave Sites.

The executive director of the Society of Humanistic Judaism, Paul Golin, has stated that Humanistic Judaism combines a humanistic philosophy of life with the celebration of Judaism as the cultural and historic experience of the Jewish people. Humanistic Judaism, according to Paul Golin, rejects superstition beliefs. Humanism, another way of saying assimilation, must prevail over traditional T’NaCH and Talmudic culture, traditions which seek to shape Israeli society.

This assimilated Jewish movement views the T’NaCH as Bronze Age narishkeit. The Bronze Age, a significant period in human history, marked by the use of bronze for tools and weapons. This era followed the Stone Age and preceded the Iron Age, roughly spanning from 3300 to 1200 BCE, though the exact dates vary by region.

Its moral superiority ignores the simple fact that Bronze Age Man searched for justice just as does post Shoah Jewry searches for justice. While Human warfare has clearly proven that Human success in developing how to kill Man has evolved and improved over the Ages. This only strengthens the argument that Man requires just courtrooms which make fair compensation of damages and dignity, inflicted by party A upon party B.

Assimilated Humanistic Judaism views Jews as seen through the lenses of Goyim Creed theology belief systems rather than through the Torah prism which defines faith as the righteous pursuit of justice. Justice does not attempt to grasp that which lay beyond the Human mind to comprehend ie the nature of the Gods.

It ignores the Mishna which teaches that a man who seeks that which he can never understand, better that that Man – never born! It fails to grasp the meaning of the 2nd Sinai commandment. Avoda zarah determines theologies & develops Creed beliefs concerning the Man-made artificial creation of Gods, created through Human arrogance and Egoism.

Hence Humanistic Judaism promotes the First Amendment: separation of Church and State, otherwise known as secularism; its provisions create a framework that supports a secular state by ensuring religious neutrality in government affairs.

The First Amendment of the U.S. Constitution embodies principles that support secularism, particularly through the Establishment Clause and the Free Exercise Clause. These clauses collectively ensure that the government does not establish a state religion or interfere with individuals’ religious practices. This separation of church and state the chief cornerstone of secular governance, promoting religious freedom and preventing government endorsement of any particular religion.

Humanistic Judaism defines its truth as cultural divercity or multi-culturalism. Classic avoda zarah as found in the theological Creed belief systems of both Xtianity and Islam, by comparison promotes Monotheism – a belief in some type of Universal God.

Humanistic Judaism considers itself the child of the European Enlightenment. This period, Enlightenment, also known as the Age of Reason, witnessed a significant intellectual and cultural movement in Europe during the late 17th and 18th centuries. This period, characterized by a shift towards reason, science, and individualism, challenging traditional authority and dogma.

The 5th postulate of Euclid’s geometry, also known as the parallel postulate, plays a crucial role in defining the nature of geometric space. It essentially states that through a point not on a given line, that exactly one line parallel to the given line. This postulate, fundamental to Euclidean geometry, which describes a flat, three-dimensional space.

This comparison to the limitations of empirical evidence in modern science, disturbingly intriguing. Just as Euclidean geometry confines us to three dimensions, empirical evidence and the scientific method likewise bound by the observable and measurable aspects of our universe. While hyperbolic geometry, modern physics, particularly theories like string theory and quantum mechanics, suggest the existence of additional dimensions, our current empirical tools – primarily effective within the three spatial dimensions and one time dimension we experience.

Humanistic Judaism follows the path taken by Conservative Judaism otherwise known as Historical Judaism. Neither interpret the T’NaCH and Talmud through the lenses of Prophetic mussar. Humanistic Judaism emphasizes the cultural and historical aspects of Jewish identity, often placing less emphasis on theistic beliefs. It views Jewish texts, including the T’NaCH and Talmud, as human creations that reflect the experiences and values of the Jewish people.

This movement prioritizes ethical behavior and cultural continuity over religious observance. It often interprets Jewish texts through a secular lens, focusing on their moral and historical significance rather than positive and negative commandments used as precedents to understand the k’vanna of tohor time oriented Commandments. Tohor and tuma a subject totally ignored by Humanistic Judaism. The distinction between Av tohor time oriented Commandments from toldot positive and negative precedent commandments completely unknown to both Humanistic and Conservative Judaism.

Traditional Judaism argues that ethics lacking prophetic mussar does not qualify as “ethics” according to the T’NaCH prophetic masoret. The prophets in the T’NaCH, such as Isaiah, Jeremiah, and Amos, emphasized justice, compassion, and righteousness. These Primary source teachings of Torah culture, seen as divinely inspired and provide a moral framework simply integral to Jewish ethics.

Traditional Judaism views ethics as intertwined with religious observance and law (Halakha). Ethical Aggada based behavior, not separate from religious Halachic practice. Rather the essential integral part of fulfilling the Torah faith defined as: the righteous pursuit of justice among our people within the borders of our homeland. G’lut or exiled Jewry have no authority nor power within the grasp of their hands, to pursue righteous justice because Goyim rule over them. G’lut Jewry has lost the wisdom to do mitzvot לשמה – the greatest of all Torah commandments.

Humanistic Judaism and Reform Judaism share some common perspectives, especially regarding the interpretation of Jewish holidays like Yom Kippur and Pesach (Passover).

Humanistic Judaism celebrates Jewish life without religious prayer or appeals for divine intervention. It emphasizes human agency, reason, and ethical values. Humanistic Jews may observe Yom Kippur as a day of reflection, self-improvement, and atonement. However, they do not engage in traditional religious rituals or prayers.

Pesach is often celebrated as a cultural and historical event, emphasizing themes of liberation, freedom, and social justice. The Passover Seder may be adapted to focus on these universal values rather than supernatural elements.

The idea of the chosen Cohen Nation, the idea that HaShem annulled his vow to make Moshe the chosen Cohen nation rather than the seed of Avraham, Yitzak and Yaacov. The idea that the removal of חמץ, that this משל teaches the נמשל of removing all assimilation to Goyim cultures and customs or intermarriage with Goyim as the definition of avoda zarah. That the search for חמץ teaches the search to remove avoda zarah defines the mussar k’vanna of Chag Pesach.

The parallels between the box thinking of ancient geometry, the scientific method, and “historic” interpretations of the T’NaCH highlight the importance of expanding our frameworks. By moving beyond rigid interpretations and embracing a more dynamic understanding, we open ourselves to deeper insights into both the universe and the ethical teachings of Jewish tradition. Tohor time oriented Av commandments not simply limited to the time of day, but rather they address life and death crisis. Like when Yaacov met his brother when he returned from working for L’van. This broader perspective can foster a richer dialogue about faith, morality, and human experience.

The importance of moving beyond rigid frameworks—whether in geometry, scientific inquiry, or textual literal translation\interpretation of ancient texts viewed as similar to archaeological digs which seek to uncover ancient buried artifacts or rock fossils. The avoda zarah of Humanistic Judaism, it argues that no difference separates the Xtian and Muslim theological Creeds which created their respective belief systems in their Gods from Torah and NaCH likewise a man-made creation theology.

Its failure to grasp the holistic view of Aggadic prophetic mussuar as the definition of T’NaCH framed ethics, identity, and the human experience. By recognizing the interplay between T’NaCH\Talmud defined cultural, ethical, and spiritual parameters, their impact upon both traditional and contemporary Jewish thought; how they foster a deep spiritual dialogue לשמה about faith and morality in a complex world.

This broader perspective encourages a dynamic understanding of both the T’NaCH and the lived experiences of the Avot, whose spirits breath within the Yatzir HaTov of the generations alive today. The Creation story of בראשית, introduces the main theme of the Torah, tohor time oriented commandments which have the power to change a Torah curse of death unto a Torah blessing of life. Life & Death hang in the scale of balances; judged by our pursuit of tohor time oriented Commandments throughout each and all generations of the chosen Cohen nation living within the borders of the oath sworn brit lands.

Ladino Song Reaches Worldwide Fame

Why Humanistic Judaism has abandoned Torah faith? Mussar vs. Dead Fossils of Historic Grave Sites.

The executive director of the Society of Humanistic Judaism, Paul Golin, has stated that Humanistic Judaism combines a humanistic philosophy of life with the celebration of Judaism as the cultural and historic experience of the Jewish people. Humanistic Judaism, according to Paul Golin, rejects superstition beliefs. Humanism, another way of saying assimilation, must prevail over traditional T’NaCH and Talmudic culture, traditions which seek to shape Israeli society.

This assimilated Jewish movement views the T’NaCH as Bronze Age narishkeit. The Bronze Age, a significant period in human history, marked by the use of bronze for tools and weapons. This era followed the Stone Age and preceded the Iron Age, roughly spanning from 3300 to 1200 BCE, though the exact dates vary by region.

Its moral superiority ignores the simple fact that Bronze Age Man searched for justice just as does post Shoah Jewry searches for justice. While Human warfare has clearly proven that Human success in developing how to kill Man has evolved and improved over the Ages. This only strengthens the argument that Man requires just courtrooms which make fair compensation of damages and dignity, inflicted by party A upon party B.

Assimilated Humanistic Judaism views Jews as seen through the lenses of Goyim Creed theology belief systems rather than through the Torah prism which defines faith as the righteous pursuit of justice. Justice does not attempt to grasp that which lay beyond the Human mind to comprehend ie the nature of the Gods.

It ignores the Mishna which teaches that a man who seeks that which he can never understand, better that that Man – never born! It fails to grasp the meaning of the 2nd Sinai commandment. Avoda zarah determines theologies & develops Creed beliefs concerning the Man-made artificial creation of Gods, created through Human arrogance and Egoism.

Hence Humanistic Judaism promotes the First Amendment: separation of Church and State, otherwise known as secularism; its provisions create a framework that supports a secular state by ensuring religious neutrality in government affairs.

The First Amendment of the U.S. Constitution embodies principles that support secularism, particularly through the Establishment Clause and the Free Exercise Clause. These clauses collectively ensure that the government does not establish a state religion or interfere with individuals’ religious practices. This separation of church and state the chief cornerstone of secular governance, promoting religious freedom and preventing government endorsement of any particular religion.

Humanistic Judaism defines its truth as cultural divercity or multi-culturalism. Classic avoda zarah as found in the theological Creed belief systems of both Xtianity and Islam, by comparison promotes Monotheism – a belief in some type of Universal God.

Humanistic Judaism considers itself the child of the European Enlightenment. This period, Enlightenment, also known as the Age of Reason, witnessed a significant intellectual and cultural movement in Europe during the late 17th and 18th centuries. This period, characterized by a shift towards reason, science, and individualism, challenging traditional authority and dogma.

The 5th postulate of Euclid’s geometry, also known as the parallel postulate, plays a crucial role in defining the nature of geometric space. It essentially states that through a point not on a given line, that exactly one line parallel to the given line. This postulate, fundamental to Euclidean geometry, which describes a flat, three-dimensional space.

This comparison to the limitations of empirical evidence in modern science, disturbingly intriguing. Just as Euclidean geometry confines us to three dimensions, empirical evidence and the scientific method likewise bound by the observable and measurable aspects of our universe. While hyperbolic geometry, modern physics, particularly theories like string theory and quantum mechanics, suggest the existence of additional dimensions, our current empirical tools – primarily effective within the three spatial dimensions and one time dimension we experience.

Humanistic Judaism follows the path taken by Conservative Judaism otherwise known as Historical Judaism. Neither interpret the T’NaCH and Talmud through the lenses of Prophetic mussar. Humanistic Judaism emphasizes the cultural and historical aspects of Jewish identity, often placing less emphasis on theistic beliefs. It views Jewish texts, including the T’NaCH and Talmud, as human creations that reflect the experiences and values of the Jewish people.

This movement prioritizes ethical behavior and cultural continuity over religious observance. It often interprets Jewish texts through a secular lens, focusing on their moral and historical significance rather than positive and negative commandments used as precedents to understand the k’vanna of tohor time oriented Commandments. Tohor and tuma a subject totally ignored by Humanistic Judaism. The distinction between Av tohor time oriented Commandments from toldot positive and negative precedent commandments completely unknown to both Humanistic and Conservative Judaism.

Traditional Judaism argues that ethics lacking prophetic mussar does not qualify as “ethics” according to the T’NaCH prophetic masoret. The prophets in the T’NaCH, such as Isaiah, Jeremiah, and Amos, emphasized justice, compassion, and righteousness. These Primary source teachings of Torah culture, seen as divinely inspired and provide a moral framework simply integral to Jewish ethics.

Traditional Judaism views ethics as intertwined with religious observance and law (Halakha). Ethical Aggada based behavior, not separate from religious Halachic practice. Rather the essential integral part of fulfilling the Torah faith defined as: the righteous pursuit of justice among our people within the borders of our homeland. G’lut or exiled Jewry have no authority nor power within the grasp of their hands, to pursue righteous justice because Goyim rule over them. G’lut Jewry has lost the wisdom to do mitzvot לשמה – the greatest of all Torah commandments.

Humanistic Judaism and Reform Judaism share some common perspectives, especially regarding the interpretation of Jewish holidays like Yom Kippur and Pesach (Passover).

Humanistic Judaism celebrates Jewish life without religious prayer or appeals for divine intervention. It emphasizes human agency, reason, and ethical values. Humanistic Jews may observe Yom Kippur as a day of reflection, self-improvement, and atonement. However, they do not engage in traditional religious rituals or prayers.

Pesach is often celebrated as a cultural and historical event, emphasizing themes of liberation, freedom, and social justice. The Passover Seder may be adapted to focus on these universal values rather than supernatural elements.

The idea of the chosen Cohen Nation, the idea that HaShem annulled his vow to make Moshe the chosen Cohen nation rather than the seed of Avraham, Yitzak and Yaacov. The idea that the removal of חמץ, that this משל teaches the נמשל of removing all assimilation to Goyim cultures and customs or intermarriage with Goyim as the definition of avoda zarah. That the search for חמץ teaches the search to remove avoda zarah defines the mussar k’vanna of Chag Pesach.

The parallels between the box thinking of ancient geometry, the scientific method, and “historic” interpretations of the T’NaCH highlight the importance of expanding our frameworks. By moving beyond rigid interpretations and embracing a more dynamic understanding, we open ourselves to deeper insights into both the universe and the ethical teachings of Jewish tradition. Tohor time oriented Av commandments not simply limited to the time of day, but rather they address life and death crisis. Like when Yaacov met his brother when he returned from working for L’van. This broader perspective can foster a richer dialogue about faith, morality, and human experience.

The importance of moving beyond rigid frameworks—whether in geometry, scientific inquiry, or textual literal translation\interpretation of ancient texts viewed as similar to archaeological digs which seek to uncover ancient buried artifacts or rock fossils. The avoda zarah of Humanistic Judaism, it argues that no difference separates the Xtian and Muslim theological Creeds which created their respective belief systems in their Gods from Torah and NaCH likewise a man-made creation theology.

Its failure to grasp the holistic view of Aggadic prophetic mussuar as the definition of T’NaCH framed ethics, identity, and the human experience. By recognizing the interplay between T’NaCH\Talmud defined cultural, ethical, and spiritual parameters, their impact upon both traditional and contemporary Jewish thought; how they foster a deep spiritual dialogue לשמה about faith and morality in a complex world.

This broader perspective encourages a dynamic understanding of both the T’NaCH and the lived experiences of the Avot, whose spirits breath within the Yatzir HaTov of the generations alive today. The Creation story of בראשית, introduces the main theme of the Torah, tohor time oriented commandments which have the power to change a Torah curse of death unto a Torah blessing of life. Life & Death hang in the scale of balances; judged by our pursuit of tohor time oriented Commandments throughout each and all generations of the chosen Cohen nation living within the borders of the oath sworn brit lands.

The Horror of the Sale of London’s Nuevo Sephardi Cemetery

Why Humanistic Judaism has abandoned Torah faith? Mussar vs. Dead Fossils of Historic Grave Sites.

The executive director of the Society of Humanistic Judaism, Paul Golin, has stated that Humanistic Judaism combines a humanistic philosophy of life with the celebration of Judaism as the cultural and historic experience of the Jewish people. Humanistic Judaism, according to Paul Golin, rejects superstition beliefs. Humanism, another way of saying assimilation, must prevail over traditional T’NaCH and Talmudic culture, traditions which seek to shape Israeli society.

This assimilated Jewish movement views the T’NaCH as Bronze Age narishkeit. The Bronze Age, a significant period in human history, marked by the use of bronze for tools and weapons. This era followed the Stone Age and preceded the Iron Age, roughly spanning from 3300 to 1200 BCE, though the exact dates vary by region.

Its moral superiority ignores the simple fact that Bronze Age Man searched for justice just as does post Shoah Jewry searches for justice. While Human warfare has clearly proven that Human success in developing how to kill Man has evolved and improved over the Ages. This only strengthens the argument that Man requires just courtrooms which make fair compensation of damages and dignity, inflicted by party A upon party B.

Assimilated Humanistic Judaism views Jews as seen through the lenses of Goyim Creed theology belief systems rather than through the Torah prism which defines faith as the righteous pursuit of justice. Justice does not attempt to grasp that which lay beyond the Human mind to comprehend ie the nature of the Gods.

It ignores the Mishna which teaches that a man who seeks that which he can never understand, better that that Man – never born! It fails to grasp the meaning of the 2nd Sinai commandment. Avoda zarah determines theologies & develops Creed beliefs concerning the Man-made artificial creation of Gods, created through Human arrogance and Egoism.

Hence Humanistic Judaism promotes the First Amendment: separation of Church and State, otherwise known as secularism; its provisions create a framework that supports a secular state by ensuring religious neutrality in government affairs.

The First Amendment of the U.S. Constitution embodies principles that support secularism, particularly through the Establishment Clause and the Free Exercise Clause. These clauses collectively ensure that the government does not establish a state religion or interfere with individuals’ religious practices. This separation of church and state the chief cornerstone of secular governance, promoting religious freedom and preventing government endorsement of any particular religion.

Humanistic Judaism defines its truth as cultural divercity or multi-culturalism. Classic avoda zarah as found in the theological Creed belief systems of both Xtianity and Islam, by comparison promotes Monotheism – a belief in some type of Universal God.

Humanistic Judaism considers itself the child of the European Enlightenment. This period, Enlightenment, also known as the Age of Reason, witnessed a significant intellectual and cultural movement in Europe during the late 17th and 18th centuries. This period, characterized by a shift towards reason, science, and individualism, challenging traditional authority and dogma.

The 5th postulate of Euclid’s geometry, also known as the parallel postulate, plays a crucial role in defining the nature of geometric space. It essentially states that through a point not on a given line, that exactly one line parallel to the given line. This postulate, fundamental to Euclidean geometry, which describes a flat, three-dimensional space.

This comparison to the limitations of empirical evidence in modern science, disturbingly intriguing. Just as Euclidean geometry confines us to three dimensions, empirical evidence and the scientific method likewise bound by the observable and measurable aspects of our universe. While hyperbolic geometry, modern physics, particularly theories like string theory and quantum mechanics, suggest the existence of additional dimensions, our current empirical tools – primarily effective within the three spatial dimensions and one time dimension we experience.

Humanistic Judaism follows the path taken by Conservative Judaism otherwise known as Historical Judaism. Neither interpret the T’NaCH and Talmud through the lenses of Prophetic mussar. Humanistic Judaism emphasizes the cultural and historical aspects of Jewish identity, often placing less emphasis on theistic beliefs. It views Jewish texts, including the T’NaCH and Talmud, as human creations that reflect the experiences and values of the Jewish people.

This movement prioritizes ethical behavior and cultural continuity over religious observance. It often interprets Jewish texts through a secular lens, focusing on their moral and historical significance rather than positive and negative commandments used as precedents to understand the k’vanna of tohor time oriented Commandments. Tohor and tuma a subject totally ignored by Humanistic Judaism. The distinction between Av tohor time oriented Commandments from toldot positive and negative precedent commandments completely unknown to both Humanistic and Conservative Judaism.

Traditional Judaism argues that ethics lacking prophetic mussar does not qualify as “ethics” according to the T’NaCH prophetic masoret. The prophets in the T’NaCH, such as Isaiah, Jeremiah, and Amos, emphasized justice, compassion, and righteousness. These Primary source teachings of Torah culture, seen as divinely inspired and provide a moral framework simply integral to Jewish ethics.

Traditional Judaism views ethics as intertwined with religious observance and law (Halakha). Ethical Aggada based behavior, not separate from religious Halachic practice. Rather the essential integral part of fulfilling the Torah faith defined as: the righteous pursuit of justice among our people within the borders of our homeland. G’lut or exiled Jewry have no authority nor power within the grasp of their hands, to pursue righteous justice because Goyim rule over them. G’lut Jewry has lost the wisdom to do mitzvot לשמה – the greatest of all Torah commandments.

Humanistic Judaism and Reform Judaism share some common perspectives, especially regarding the interpretation of Jewish holidays like Yom Kippur and Pesach (Passover).

Humanistic Judaism celebrates Jewish life without religious prayer or appeals for divine intervention. It emphasizes human agency, reason, and ethical values. Humanistic Jews may observe Yom Kippur as a day of reflection, self-improvement, and atonement. However, they do not engage in traditional religious rituals or prayers.

Pesach is often celebrated as a cultural and historical event, emphasizing themes of liberation, freedom, and social justice. The Passover Seder may be adapted to focus on these universal values rather than supernatural elements.

The idea of the chosen Cohen Nation, the idea that HaShem annulled his vow to make Moshe the chosen Cohen nation rather than the seed of Avraham, Yitzak and Yaacov. The idea that the removal of חמץ, that this משל teaches the נמשל of removing all assimilation to Goyim cultures and customs or intermarriage with Goyim as the definition of avoda zarah. That the search for חמץ teaches the search to remove avoda zarah defines the mussar k’vanna of Chag Pesach.

The parallels between the box thinking of ancient geometry, the scientific method, and “historic” interpretations of the T’NaCH highlight the importance of expanding our frameworks. By moving beyond rigid interpretations and embracing a more dynamic understanding, we open ourselves to deeper insights into both the universe and the ethical teachings of Jewish tradition. Tohor time oriented Av commandments not simply limited to the time of day, but rather they address life and death crisis. Like when Yaacov met his brother when he returned from working for L’van. This broader perspective can foster a richer dialogue about faith, morality, and human experience.

The importance of moving beyond rigid frameworks—whether in geometry, scientific inquiry, or textual literal translation\interpretation of ancient texts viewed as similar to archaeological digs which seek to uncover ancient buried artifacts or rock fossils. The avoda zarah of Humanistic Judaism, it argues that no difference separates the Xtian and Muslim theological Creeds which created their respective belief systems in their Gods from Torah and NaCH likewise a man-made creation theology.

Its failure to grasp the holistic view of Aggadic prophetic mussuar as the definition of T’NaCH framed ethics, identity, and the human experience. By recognizing the interplay between T’NaCH\Talmud defined cultural, ethical, and spiritual parameters, their impact upon both traditional and contemporary Jewish thought; how they foster a deep spiritual dialogue לשמה about faith and morality in a complex world.

This broader perspective encourages a dynamic understanding of both the T’NaCH and the lived experiences of the Avot, whose spirits breath within the Yatzir HaTov of the generations alive today. The Creation story of בראשית, introduces the main theme of the Torah, tohor time oriented commandments which have the power to change a Torah curse of death unto a Torah blessing of life. Life & Death hang in the scale of balances; judged by our pursuit of tohor time oriented Commandments throughout each and all generations of the chosen Cohen nation living within the borders of the oath sworn brit lands.

Parkes Institute Lectures and Seminars series, Semester 1, 2024-2025

Why Humanistic Judaism has abandoned Torah faith? Mussar vs. Dead Fossils of Historic Grave Sites.

The executive director of the Society of Humanistic Judaism, Paul Golin, has stated that Humanistic Judaism combines a humanistic philosophy of life with the celebration of Judaism as the cultural and historic experience of the Jewish people. Humanistic Judaism, according to Paul Golin, rejects superstition beliefs. Humanism, another way of saying assimilation, must prevail over traditional T’NaCH and Talmudic culture, traditions which seek to shape Israeli society.

This assimilated Jewish movement views the T’NaCH as Bronze Age narishkeit. The Bronze Age, a significant period in human history, marked by the use of bronze for tools and weapons. This era followed the Stone Age and preceded the Iron Age, roughly spanning from 3300 to 1200 BCE, though the exact dates vary by region.

Its moral superiority ignores the simple fact that Bronze Age Man searched for justice just as does post Shoah Jewry searches for justice. While Human warfare has clearly proven that Human success in developing how to kill Man has evolved and improved over the Ages. This only strengthens the argument that Man requires just courtrooms which make fair compensation of damages and dignity, inflicted by party A upon party B.

Assimilated Humanistic Judaism views Jews as seen through the lenses of Goyim Creed theology belief systems rather than through the Torah prism which defines faith as the righteous pursuit of justice. Justice does not attempt to grasp that which lay beyond the Human mind to comprehend ie the nature of the Gods.

It ignores the Mishna which teaches that a man who seeks that which he can never understand, better that that Man – never born! It fails to grasp the meaning of the 2nd Sinai commandment. Avoda zarah determines theologies & develops Creed beliefs concerning the Man-made artificial creation of Gods, created through Human arrogance and Egoism.

Hence Humanistic Judaism promotes the First Amendment: separation of Church and State, otherwise known as secularism; its provisions create a framework that supports a secular state by ensuring religious neutrality in government affairs.

The First Amendment of the U.S. Constitution embodies principles that support secularism, particularly through the Establishment Clause and the Free Exercise Clause. These clauses collectively ensure that the government does not establish a state religion or interfere with individuals’ religious practices. This separation of church and state the chief cornerstone of secular governance, promoting religious freedom and preventing government endorsement of any particular religion.

Humanistic Judaism defines its truth as cultural divercity or multi-culturalism. Classic avoda zarah as found in the theological Creed belief systems of both Xtianity and Islam, by comparison promotes Monotheism – a belief in some type of Universal God.

Humanistic Judaism considers itself the child of the European Enlightenment. This period, Enlightenment, also known as the Age of Reason, witnessed a significant intellectual and cultural movement in Europe during the late 17th and 18th centuries. This period, characterized by a shift towards reason, science, and individualism, challenging traditional authority and dogma.

The 5th postulate of Euclid’s geometry, also known as the parallel postulate, plays a crucial role in defining the nature of geometric space. It essentially states that through a point not on a given line, that exactly one line parallel to the given line. This postulate, fundamental to Euclidean geometry, which describes a flat, three-dimensional space.

This comparison to the limitations of empirical evidence in modern science, disturbingly intriguing. Just as Euclidean geometry confines us to three dimensions, empirical evidence and the scientific method likewise bound by the observable and measurable aspects of our universe. While hyperbolic geometry, modern physics, particularly theories like string theory and quantum mechanics, suggest the existence of additional dimensions, our current empirical tools – primarily effective within the three spatial dimensions and one time dimension we experience.

Humanistic Judaism follows the path taken by Conservative Judaism otherwise known as Historical Judaism. Neither interpret the T’NaCH and Talmud through the lenses of Prophetic mussar. Humanistic Judaism emphasizes the cultural and historical aspects of Jewish identity, often placing less emphasis on theistic beliefs. It views Jewish texts, including the T’NaCH and Talmud, as human creations that reflect the experiences and values of the Jewish people.

This movement prioritizes ethical behavior and cultural continuity over religious observance. It often interprets Jewish texts through a secular lens, focusing on their moral and historical significance rather than positive and negative commandments used as precedents to understand the k’vanna of tohor time oriented Commandments. Tohor and tuma a subject totally ignored by Humanistic Judaism. The distinction between Av tohor time oriented Commandments from toldot positive and negative precedent commandments completely unknown to both Humanistic and Conservative Judaism.

Traditional Judaism argues that ethics lacking prophetic mussar does not qualify as “ethics” according to the T’NaCH prophetic masoret. The prophets in the T’NaCH, such as Isaiah, Jeremiah, and Amos, emphasized justice, compassion, and righteousness. These Primary source teachings of Torah culture, seen as divinely inspired and provide a moral framework simply integral to Jewish ethics.

Traditional Judaism views ethics as intertwined with religious observance and law (Halakha). Ethical Aggada based behavior, not separate from religious Halachic practice. Rather the essential integral part of fulfilling the Torah faith defined as: the righteous pursuit of justice among our people within the borders of our homeland. G’lut or exiled Jewry have no authority nor power within the grasp of their hands, to pursue righteous justice because Goyim rule over them. G’lut Jewry has lost the wisdom to do mitzvot לשמה – the greatest of all Torah commandments.

Humanistic Judaism and Reform Judaism share some common perspectives, especially regarding the interpretation of Jewish holidays like Yom Kippur and Pesach (Passover).

Humanistic Judaism celebrates Jewish life without religious prayer or appeals for divine intervention. It emphasizes human agency, reason, and ethical values. Humanistic Jews may observe Yom Kippur as a day of reflection, self-improvement, and atonement. However, they do not engage in traditional religious rituals or prayers.

Pesach is often celebrated as a cultural and historical event, emphasizing themes of liberation, freedom, and social justice. The Passover Seder may be adapted to focus on these universal values rather than supernatural elements.

The idea of the chosen Cohen Nation, the idea that HaShem annulled his vow to make Moshe the chosen Cohen nation rather than the seed of Avraham, Yitzak and Yaacov. The idea that the removal of חמץ, that this משל teaches the נמשל of removing all assimilation to Goyim cultures and customs or intermarriage with Goyim as the definition of avoda zarah. That the search for חמץ teaches the search to remove avoda zarah defines the mussar k’vanna of Chag Pesach.

The parallels between the box thinking of ancient geometry, the scientific method, and “historic” interpretations of the T’NaCH highlight the importance of expanding our frameworks. By moving beyond rigid interpretations and embracing a more dynamic understanding, we open ourselves to deeper insights into both the universe and the ethical teachings of Jewish tradition. Tohor time oriented Av commandments not simply limited to the time of day, but rather they address life and death crisis. Like when Yaacov met his brother when he returned from working for L’van. This broader perspective can foster a richer dialogue about faith, morality, and human experience.

The importance of moving beyond rigid frameworks—whether in geometry, scientific inquiry, or textual literal translation\interpretation of ancient texts viewed as similar to archaeological digs which seek to uncover ancient buried artifacts or rock fossils. The avoda zarah of Humanistic Judaism, it argues that no difference separates the Xtian and Muslim theological Creeds which created their respective belief systems in their Gods from Torah and NaCH likewise a man-made creation theology.

Its failure to grasp the holistic view of Aggadic prophetic mussuar as the definition of T’NaCH framed ethics, identity, and the human experience. By recognizing the interplay between T’NaCH\Talmud defined cultural, ethical, and spiritual parameters, their impact upon both traditional and contemporary Jewish thought; how they foster a deep spiritual dialogue לשמה about faith and morality in a complex world.

This broader perspective encourages a dynamic understanding of both the T’NaCH and the lived experiences of the Avot, whose spirits breath within the Yatzir HaTov of the generations alive today. The Creation story of בראשית, introduces the main theme of the Torah, tohor time oriented commandments which have the power to change a Torah curse of death unto a Torah blessing of life. Life & Death hang in the scale of balances; judged by our pursuit of tohor time oriented Commandments throughout each and all generations of the chosen Cohen nation living within the borders of the oath sworn brit lands.