Who is a Jew, halacha requires a Jewish mother or ger tzeddik. Who is not a Jew? Neither Xtians nor Muslims nor Hindus nor Japanese nor Koreans etc are Jewish. The framers of the Talmud wrote a “model” for Jewish courts within the borders the oath sworn land of the Jewish people. Torah defines faith, based upon the 1st commandment as the righteous pursuit of justice.

G’lut Jews during the horrors of the Dark Ages desperately required a simple fix to maintain their cultural identity. Hence Jewish scholars made the Talmud into a simplified religious code, different from Catholic dogmatism but achieving the same purpose. Catholics stand distinctly apart from Protestants. Just as Mormons unique from the other two Xtian faiths. No different than Jews during the Middle Ages who converted Talmudic court room legal models unto religions belief systems amount only to foreign statute law.

Such “Ger Toshav” codes have no equality with T’NaCH and Talmudic mandated judicial common law courts. למשל – a “Ger Toshav” no more Jewish, any more than a camel kosher but a pig treif. The false prophet Muhammed cannot make a silk purse from a camel milk; Napoleon has no power to convene a Sanhedrin court in France.

Sanhedrin courts only exist during times of Jewish Independence, no different than the Yovel. No Yovel prevailed throughout the entire period of the second temple. In like manner the Sanhedrin courts during foreign rule, despite their physical shadow/form existence did not have the נמשל/substance to actually exist; akin to a dead body which lacks a living soul. King Shlomo built a Temple but never established Federal Sanhedrin common law courts. Therefore, Shlomo’s construction of his copy-cat Cathedral/Temple, a treif precedent which fails to grasp the mitzva of Moshiach; on par with the Koran calling camel halal.

The Mesechta Chullin tells an aggada of a bird whose kashrut status esteemed in doubt; akin to the Shomronim, Tzeddukim, Karaim etc, who “converted” from fear of lions or some other inquisition torture. The Talmud refers to such doubtful Jews as Canaanim, based upon the Torah precedent which separates ger toshav Goyim from na’creeim/Shomronim who declare themselves as the real inheritors to the Torah chosen Cohen people. Substitute theology, like defines the Pauline grafted opinion.

The Talmudic term “Canaani” has nothing to do with the extinct Canaanites. The Book of Ezra clearly separated the Shomronim/Canaani from the Jewish people who returned from the g’lut of Bavil. Post sealing of the Shas Reshon opinion which equates 7 mitzvot (Gemara language) “bnai noach” as applicable to all Goyim in all lands, equal to saying the (Gemara language) “Canaani” refers to the extinct Canaanits.

The Torah in the Book of D’varim identifies two types of Goyim living in the land of Canaan: Ger Toshav and Na’Creeim. The Talmudic 7 mitzvot affixes to the ger toshav, permitting them the right to sue a Jew for damages in a court of law. Whereas NaCree refers to the Canaani in the Mishna of Baba Kama; stateless refugees enjoy no legal rights any more than wet-back illegals protected by the American Bill of Rights. Only Israel accepts the revelation of the Torah at Sinai. Canaani do not accept the revelation of the Torah at Sinai.

The famous post sealing of the Shas Bavli Reshon opinion who declares gere toshav expansive to Goyim living in all lands fails to grasp that the aggadic story of Noach instructs the mussar of g’lut. Furthermore his error likewise fails to make the former expansive to equally include Canaani inclusive of both Xtians and Muslims. Just as the first Sinai commandment excludes the Golden Calf, so too both Allah and Jesus profane the 2nd Sinai commandment.

This: Who is a Jew question, therefore only addresses doubtful cases not obvious cases; don’t need a dog to sniff drug with a pound of dope spread exposed upon an open table. Herein the נמשל of the aggadic story touching the doubtful kosher bird. In the modern Jewish State, 1948 Arabs awarded citizenship, despite being not Jewish. Whereas post ’67 Palestinians not recognized as citizens because they behave like the classic Shomronim/Canaani who substitute themselves as the ‘Real Jew’. All peoples who duplicate this duplicity throughout the Ages – not Jewish.

Talmud not a religious text. Middle Ages need for a simplified code no more “Oral Torah” than the gospels or Koran. As the Protocols of the Elders of Zion – historically documented forgeries used to promote antisemitism, and they do not reflect Jewish thought or halacha … neither does the NT nor Koran.

The Talmud a codification of 13 tohor middot as “codified” in the Torah and Naviim, 7,10,13 middot applicable to halacha while the 32 middot affixed to the far more complex aggada drosh precedents which search the T’NaCH for common law mussar precedents. This revelation of middot defines the revelation of Oral Torah פרדס inductive logic, akin to morse code communicates ideas through dots and dashes. Statute halachic codes do not stand on these middot “morris code” system which defines Talmudic common law inductive NOT deductive logic.

Moshe orally heard ה’ ה’ אל רחום וחנון וכו middot. The Hillel Akiva Yishmael and Yossi set of middot – dispersed in a morris code like sequence in each and every sugya of Gemara communicate a logic language akin to staw required to make brick under the tyrrany of Par’o. The Torah commanment: remember Egypt.

Just as Israel received the Torah in g’lut wilderness, to establish this Torah as the Constitution of the conquerred Canaan Republic which mandates Federal Sanhedrin lateral common law courts across all tribes of the Republic; today post ’48 and ’67 no different.

The first commandment understands the g’lut of Egypt as לאו דוקא. The blessing/curse Life\Death first and second commandments define the whole of the Torah revelation at Sinai. Jews in g’lut curse incapable to keep mitzvot לשמה. Just as g’lut Jews lack the power to establish Sanhedrin Capital Crime courts while living under foreign rule in the land. Hence during the entire Beit Shnee period the Yovel never kept דאורייתא. Israel received the revelation of the Torah at Sinai not Egypt. In similar vein the בראשית Divine Names אל שדי אלהים אל האל וכו validate HaShem in the Heavens whereas the revelation of the Torah at Sinai לא בשמים היא. The Mishkan/Shekinah a matter of the heart through the dedication of tohor middot to shape and mature social behavior with our people in order to pursue righteous justice as our brit faith within the sworn land inheritance. The Avot brit to the land of Canaan not inclusive of the lands of Esau לאו דוקא.
A ברכה day and night different than a תהלים שבח. To make a Torah blessing requires שם ומלכות. Blowing the shofar the model for שם, dedication of tohor middot the model for מלכות. To swear a brit learns from ברית אש. The fire of the brit – Torah oaths with dedicate/korban\ Torah middot לשמה.

Shem = shofar model … how? The רוח הקודש שם השם not a Golden Calf word translation substitute. Hence Abba Shaul taught that a person who pronounces the Name according to the grammer of its letters has no portion in the world to come. False oaths the cause of the floods in the days of Noach. נמשל the Ark instructs the din of g’lut just as the expulsion of Adam from the garden and Israel in Egypt etc. Bottom line: if Jews cannot solve the “riddle” and discern the k’vanna of אל מן רחום מן חנון וכו then Jews cannot but only follow the Yatzir Ha’Ra within their hearts.

The הבדלה between air blown from the lungs and Yatzir Ha-Tov tohor spirits from the heart as different than מלאכה from עבודה. Religious Jews fail to grasp that the Torah commands not to do מלאכה on the day of Shabbat in order to dedicate doing מלאכה on the 6 Days of shabbat. Shabbat not simply one day but every day of the week. Mussar development requires growing the k’vaana of torah rebukes within one’s heart making these ideas original chiddushim rather than in one ear and out the other.

מלאכה means time-oriented wisdom commandments which require k’vanna -prophetic mussar. עבודה means precedent toldot commandments which do not require k’vanna but when learned as Tora precedent in order to define the k’vanna of a tohor midda then this משנה תורה common law raises both Torah toldot commandments together with Talmudic halachot unto Av tohor wisdom time-oriented commandments דאורייתא. Herein explains how the B’HaG learns.

Time only a משל, its the נמשל of Torah wisdom upon this axis alone does the “top” spin. מלאכה affixed to tohor middot. Hence the Talmud “morris code” employs rabbinic middot to interpret דאורייתא middot k’vanna by arranging them in a unique sequence of middot, no different than does morris code.

Just as the Talmud builds a full beit midrash so too does the T’NaCH, as specifically proven in this one short Shir HaMa’alot example. Tehillim 120 not restricted to alienation, but inclusive of moral exile – speech uttered within and throughout a diseased and corrupted Government “Court” social reality. The Holy Writings of the T’NaCh literature of mussar common law function as external “case/din” mussar which – so to speak – interprets based upon different “witness” perspectives the “Prophetic” Case heard before the Sanhedrin Court.

When speech becomes weaponized, society enters moral exile even if geographically sovereign. The geographic references in verse 5 (“Woe is me, that I sojourn with Meshech, that I dwell beside the tents of Kedar”) evoke foreign, hostile environments (Meshech linked to northern peoples, Kedar to Arabian nomads), yet the deeper pain is existential: prolonged dwelling “with him that hateth peace” (v. 6), where the speaker’s commitment to shalom meets only warlike response (v. 7: “I am all peace; but when I speak, they are for war”). This is not merely hysteria but the grammar of moral dislocation—a “dislocated moral refugee.” Study Tehillim 120 not as ascent from exile but as a cry voiced inside a corrupted social reality, including “diseased and corrupted Government ‘Court’” dynamics. An example: Tamar raped by Amnon in part II of Shmuel. Post-Bar Kokhba historical trauma—the mass slaughter, expulsion, and Hadrian’s renaming of Judea to Syria Palaestina (135 CE) and Jerusalem to Aelia Capitolina—embodied the shift from physical republic to existential/moral refugee status, paralleling the k’ptlch “אוי לי כי גרתי משך” not as mere geography but as enduring alienation.

By framing the Ketuvim-Holy Writings as “Gemara” to the cited ‘Naviim’ as “Mishna”, this ‘line of learning’ – validates the פרדס kabbalah taught by rabbi Akiva. The organization of the Talmud into a loom-like warp/weft:halacha\aggada wherein דרוש\פשט affix to the aggadic portions of the Talmud, while the רמז\סוד halachic portions of the Talmud “conceal/hide” the Constitutional\\judicial vision kept as a guarded secret from צר עין Goyim enemy awareness. Based upon the hiding of the Ark prior to the Babylonian g’lut by the leaders of Yechuda. Much like, the later Rashi commentary to the Chumash – common law precedent based sh’itta, radically differs from the Rashi commentary to the Talmud dictionary-p’shat – conceals the common law judicial nature of the Talmud. Hence the Baali-Tosafot felt the need to write a tiqqun supplement which addresses the common law “nature” of the Talmud. But even those some 60 Baali-Tosafot did not extend their off the dof precedent case/din study back to make a משנה תורה re-evaluation of the language of the Home Mishna which the Gemara learns through case/rule similar precedents to emphasize the רמז\סוד axis of halachic precedents by which the Gemara interprets the language of the Misha from set/fixed view of different yet similar judicial rulings. Something like the two sights of a rifle permits a marksman to target down range.

The רשע Rambam Yad statute law halachic codification directly duplicates the sh’itta of the Shomronim/Canaanites, Tzeddukim, Karaites, NT, Koran – all of who deny the Oral Torah revelation of tohor middot as the יסודי revelation of the Torah at Sinai; T’NaCH/Talmudic scholarship refines tohor middot within the Yatzir Ha-Tov; where the שם השם לשמה oath alliance cut at Sinai eternally thereafter “Shekinah” within the Yatzir Ha-Tov hearts of the Cohen brit people. Rather than the Heavens above – like as do the Divine Names אל שדי, אלהים, אל, האל imply. The post Sinai most essential concept of faith: תורה, לא בשמים היא, the First Commandment (greatest of all Torah commandments) defines through the revelation of Shekinah tohor middot. The Kabbalah of tohor middot stands upon the יסוד of the Horev 13 tohor middot revelations which NaCH prophets teach the סוד משל known as ‘wheels within wheels’/Divine Chariot.

The Rambam code simply does not qualify as Oral Torah common law but rather expresses the foreign Roman statute law sh’itta of learning. Roman armies slaughter no less than half of the entire population of Judea, and this רשע embraces the style of Roman statute law and Greek philosophy which the P’rushim rejected by placing a נידוי ban upon the Tzeddukim “priests” from the House of Aaron. The main consequent impact of the disastrous Rambam Civil War, Jewish scholars ceased or forgot that משנה תורה refers to Common Law which ברכת המזון references with the blessing of Hanukkah which refers to ערב רב רשעים attempting to cause Israel to forget the [Oral] Torah. Anglo-American common law perhaps based upon T’NaCH-Talmudic common law, just as בראשית instructs the סוד kabbalah precedent, that the chicken preceded the egg in the order of Creation – according to the p’shat sh’itta wisdom recorded through the Rashi Chumash common law commentary.

Rambam, to his credit, “saved the Hebrew language” from going the way of the dead Latin tongue. His code – written in clear precise Hebrew, served as a god-send to g’lut scattered Jewish communities across North Africa, the Middle East and Europe; the Baali Tosafot scholar known as the Smag. Rabbi Moshe ben Jacob of Coucy authored Mitzvot Gadol, a famous halachic code prior to the publication of the Shulkan Aruch. The Rambam’s rationalist Greek-based theology “converted” the sealed masoret into a far more palatable format far less threatening to both the church and mosque. Early in the 20th Century the Czar attempted to restrict Yeshiva learning which prioritized the Yad rather than the Talmud. None the less, statute law static deductive reasoning akin to plain geometry.

Whereas T’NaCH-Talmud literature communicates פרדס inductive fluid logic; a flowing dynamic logic that differs from static Greek deductive reasoning, like Calculus variables differ from Arabic Algebra — as developed by 9th Century Al-Khwarizmi. Many Arabic mathematicians employed geometric methods to visualize algebraic problems; 19th Century hyperbolic geometry repudiates the 5th axiom of Euclid’s plain geometry, which equally refutes the current ‘Scientific Method’ which limits evidence to physical empirical evidence much like the Church creed dogma requires a virgin birth-historical & physical JeZeus. Contrast the instruction of Rava who taught that Job – only an imaginary man! The נמשל of Rava’s mussar – false to restrict the God of Sinai to 3 physical dimensions just as an idol carved from wood the prophet Isaiah 44:13-17 – mocked.

Off the דרך mainstream Judaism failed to correct the assimilated error of the Rambam’s statute law; impossible to make a silk purse from a sow’s ear. The Catholic church during this same period likewise embraced & incorporated ancient Greek philosophy as the basis of their Order of statute law codifications of Catholic dogma. Rambam’s halachic codification despite affixed to Talmudic halachic opinions, closely resembles the codification of Rome’s bull – dogma. Gemara halachot serve as precedents to interpret the k’vanna of the language of the Mishna – viewed from different witness perspectives. Statute halachic rulings – divorced from this basis of Framers’ intent changed, perverted, and corrupted Oral Torah judicial common law into religious statute law.

The Rambam code prioritizes the false parameter of an Ego based “I believe” religious belief system substitute replacement of Sanhedrin judicial courtroom common law. A direct violation of the negative commandment not to duplicate how Goyim worship their Gods. Specifically, the Rambam ruling on bnai noach as all Goyim rather than ger toshav living within Jewish national borders. Rambam accepted the theology of tawhid of an Allah Universal God in both his Yad and Guide. He argued for the absolute unity and uniqueness of God, aligning with the foundational Islamic principle of tawhid. Allah on par with the deification of JeZeus as God – both examples of the Golden Calf substitution theology which replaces word translations for tohor spirit revelations.
 
The Rambam code stands apart from the B’HaG and Rif common law codes. His corruption failure to bring sources for his halachic rulings, all later super-commentaries on both his code, and similar Tur and Shulkan Aruch statute law perversions failed to correct this av tuma avoda zarah. (Goyim not under the Law. The 30 Year War fought over differing Catholic/Protestant dogmas of idolatry. Neither av tuma avoda zarah, share any portion with the Torah 2nd commandment – which both the Church and Mosque never accepted in the first place.) For example the כסף משנה speculative attempts to unilaterally bring a Gemara source for some Rambam posok halacha – complete tits on a boar hog useless. No post Rambam super commentary ever affixed a Rambam posok to either a B’HaG, Rif, Rosh similar halacha, wherein the latter affix that halachic ruling – back to its proper Mishnaic source.

This fundamental distinction separates common law codes from false statute law codes – despite the similarity of langue employed by both sets of halachic codes. Gemara always exists as a commentary to specific Mishnaic sources – always. Yosef Karo did not know this most basic of fundamental facts; if the יסוד cracked, then the entire structure must come down. This off the דרך error of statute law halachic codes set the stage for the Orthodox failure to make massive aliya to the League established Palestine mandate territories prior to the 2nd White Paper in 1939. Consequently, off the דרך Orthodox Judaism as guilty as the Wilderness generation in the days of Moshe and Aaron. Just as Jewish assimilation and intermarriage cause the plague of Amalek to curse the Jewish people, so too ערב רב Jews who possess no shame, incapable to accept prophetic mussar which links the guilt of the Wilderness Generation – affixed equally to the Shoah Generation. The buck stops with the Jewish people; we embrace the Torah brit of Life/Death — Blessing\Curse — responsibility unto all generations — the chosen Cohen people live as the brit created seed of the Avot. Only Israel accepts the local tribal god revealed at Sinai. Therefore, Jews alone responsible for the horrid Torah curses of g’lut – because we remember as our eternal t’shuva, the plagues which HaShem judged the Gods of Egypt & Canaan.

Courtroom common law ie Oral Torah – simply not at all to Moloch or Baal; any religious belief system statute law. The Rambam, no different than a false prophet. The earlier halachic codifications maintained fidelity to Oral Torah common law’s relationship between Mishna & Gemara as courtroom law. The framers of the Talmud vision, to write a legal model for the day when Jews reconquered our homeland from the Romans. But who could envision that the g’lut would endure for 2000+ years?! Prior to the Oct 7th 2023 Abomination War, court reform exploded as a government crisis! The vision of Zionism today: To restore the Torah as the Written Constitution of the Torah Republic, organized into 12 tribal states; together with this Torah Constitutional mandate which establishes the Talmudic model Sanhedrin common law lateral courtroom legal system – as envisioned by the framers of the Talmud.

Critics of ”assimilated theocratic foreign models” argue that a pluralistic democracy, with its secular Basic Laws and independent judiciary, better serves a diverse population facing existential security threats. While proponents like myself counter that the Rambam perversion which “baptized” Oral Torah into Roman statute law avoda zara, fail to grasp that this Rambam avoda zara induced Civil War no different than the curse the prophet Natan cursed David – based upon the prophet Shmuel’s rejection of Shaul as king. Rambam statute law simply changed the vision of the Framers of both T’NaCH and Talmudic common law, no different from king Shlomo’s prioritization of duplicating how Goyim worshipped their Gods through construction of Grand Temples perverted the last mitzva sanctified by Moshe Rabbeinu – the faith priority to establish Sanhedrin courts of common law. G’lut Jewry of the Middle Ages required a modification of Talmud into a Jewish religion, to address the distress endured during the anarchy of the Dark Ages. Modern Israeli society absolutely requires the sense of trust; Sanhedrin lateral courts raise the banner of justice as defined by fair restitution of damages.

Orthodox proponents of the Rambam code ignore the fundamental difference between T’NaCH-Talmudic inductive logic from Ancient Greek-most European societal based deductive reasoning. The pre-Oct7th Judicial debates across Israel – primarily focused upon cult of personality issues akin to Trump Derangement Syndrome, and totally ignored the day/night differences between Oral Torah inductive logic from Greek/European deductive logic; the latter logic format defines the Rambam statute religious law codification made during the Dark Ages. Statute law halachic codes totally fail to serve as a Talmudic commentary.

Claims made by Rambam which declared it as a complete statement of Oral Torah totally untrue; proof stands: whenever a person studies Talmud today, the statute law codes of the Rambam error do not comment on any dof of Gemara – as does the Baali Tosafot commentary to the Talmud. How to correctly understand the intent of the language of the Talmud no later super-commentary upon the Rambam functions as a valid Talmudic commentary. Hence the statute law codes not included on the page of the Talmud as the Vilna Sha’s includes both Rashi and Baali Tosafot. Bottom line: Oral Torah does not teach Greek-like philosophy of syllogism deductive reasoning. Therefore the Rambam code collapses on its foreign logic which the T’zeddukim originally embraced & promoted.

The Yad explicitly frames the work as a comprehensive restatement of the entire Oral Law. Both the court of Rabbeinu Yonah and the majority of the Baali Tosafot placed the Rambam into נידוי no different than the later רשע Spinoza. The disaster Paris burnings of 1242 coupled with the 1306 French mass Jewish expulsion permanently destroyed the French common law school of Talmudic scholarship. All super-commentaries written after the Rosh, starting with the Tur – base themselves upon premise which makes kosher deductive statute law reasoning. Akin to how Congress limits individual debates to 15 minutes, in matters of statute law. Courtroom law by the gulf of stark difference, requires that both the Prosecutor and Defense close their arguments – at their own determined pace.

The interplay between the physical destruction of Jewish textual heritage in 13th- and 14th-century France and the enduring symbolic battles over Maimonides’ legacy—including a documented alteration of his tomb inscription—illustrates the complex, often polarized communal sentiments that persisted long after his death in 1204. The 1242 burning of Talmud manuscripts and the 1290 &1306 expulsion from both England & France, indeed eradicated enormous quantities of evidence, compounding the challenges of reconstructing the full picture of medieval Jewish intellectual life. Prophetic mussar stands upon shame. Not attempts by later generations to unilaterally declare dogmatic history – based upon the false premise that the victors right the history books.

David Kimhi (known as Radak – 1160–1235) a prominent medieval Jewish scholar. Primarily known for his biblical commentaries and his contributions to grammar and linguistics. While he lived during the time of Maimonides, no historical evidence exists that Kimhi directly witnessed chaos and anarchy due to the Rambam’s legal writings. His commentaries to the T’NaCH never condemned “the statute law perversion”. The Radak clearly did not support the נידוי imposed by French rabbis in 1232. He passed before the 1290 and 1306 mass expulsion of Jews from England and France – a disaster every bit the equal to the 1242 public book burnings in Paris which caused the Rabbeinu Yonah to publicly renounce his opposition to the Rambam and his scholarship.

The respect and influence of David Kimhi and the Smag counter balanced with the lingering effects of the 1232–1233 bans on his philosophical writings—The Rosh, Rabbi Asher ben Jehiel, author of a common law halachic code on par with the common law code written by the Rif, strongly supported the ban (niddah) imposed by French rabbis in 1232 against Maimonides and his followers. The Rosh polar opposite opinion of Maimonides’ legal innovations, that they posed a threat to traditional Talmudic jurisprudence. The son of the Rosh supported the halachic innovations of the Rambam posok halacha. The split between the Rosh vs Tur (Rabbi Jacob ben Asher) compares to the Book of Shoftim where one generation honored the brit, followed by the next generation who despised the brit. The fabric of Jewish society ripped apart in Civil War.

Opponents altered the Rambam head-stone to read “the excommunicated heretic” (מוחרם ומין). Heinrich Graetz’s monumental Geschichte der Juden (History of the Jews, 1853–1875; English editions 1891–1895) devotes extensive chapters to the Maimonidean controversy, the Paris Disputation of 1240, the Talmud burnings of 1242, and the philosophical divides between rationalists and traditionalists. Similarly, Simon Dubnow’s multi-volume histories (Weltgeschichte des jüdischen Volkes, 1925–1929, and earlier Russian works) analyze medieval Jewish intellectual currents, the French expulsions, and Rambam’s legacy in detail, framing the controversy as part of broader Ashkenazi-Sephardi tensions, a revisionist history which conceals the basis of this Jewish Civil War: judicial common law vs legislative (cult of personality similar to Chassidic rebbes) statute law.

The Maimonidean Controversy ended in France consequence to – the 1290 & 1306 expulsions which effectively destroyed the French Rashi/Tosafot common law Talmudic scholarship schools. The chaos and anarchy likewise spread like a cancer to all the German kingdoms who followed the British monarch’s taxation without representation upon Jews followed up with forced mass population transfers. The Pope imposed a Bull which condemned Western European Jewry into ghetto gulags. The ‘domino effect’ of this Jewish Civil War produced internal Jewish chaos and anarchy directly contributed to Jews bearing responsibility for 1492 expulsion from Spain, followed by the Inquisition and the 1648 Ukrainian Cossack pogroms.

Foreign invasions traditionally follow internal domestic chaos and anarchy. Rome made Herod king over Judea due to Jewish Civil War. Troskii based his theory of ‘Permanent Revolution’ based upon the model of how the French revolution spread to all surrounding countries who likewise confronted internal chaos and anarchy. Post the Rambam Civil War Jewish scholars have failed do not address the subject of Roman law, understood through lense of legal classifications similar to the organization of a dozen eggs sold in a supermarket.

A political-legal application to modern Israeli constitutional debates? The revelation of 13 tohor middot at Horev to Moshe Rabbeinu, serve as the basis for the Tannaim middot logic formats 7 Hillel, 10 Akiva, and 13 Yishmael affixed to Halacha and the 32 of rabbi Yossi assigned to Aggadic portions of the Talmud. The משנה תורה בנין אב for all these distinct and different middot formats – the revelation expressed through the first Sinai commandment, understood by the Book of D’varim – Torah לא בשמים היא. This critically decisive comprehension of the revelation of the שם השם לשמה stands as book-ends to the בראשית – אל שדי, אל, אלהים word-Names which envision the Divine in Heaven.

Sinai “remembers”//t’shuva\\ the Egyptian oppression of depriving Israel of the required straw to make bricks. Employment of middot as the “building-blocks” of inductive פרדס reasoning differentiates T’NaCH/Talmudic common-law from Greek\Roman statute law which organizes decrees made by authorities such as Caesar or Napoleon into defined legal categories. The Six Orders of the Mishna represents an entirely different structured Order than Greek\Roman Statute law codes. Torah faith a matter of the heart to refine tohor middot through the wisdom of פרדס inductive reasoning based upon the elemental building blocks of “middot”. The Rambam statute law halacha completely and totally abandoned this crux of Sinai brit faith as established in the literature of both the T’NaCH Talmud and Siddur kabbalah. Inductive reasoning defines פרדס common law inductive logic. Aristotle’s syllogism Rambam statute law models. משנה תורה as first referenced in the Book of D’varim, means Common law; based upon rabbi Yechuda’s exceptionally strong proof: his common law Mishna. The Rambam Yad-code of statute law consequently falsely misnamed: “Mishna Torah”; based upon false prophets seek to seduce Israel to worship other Gods.

גופא: Tehillem 120 expresses a deep sense of alienation, highlighting the emotional turmoil of living amidst deceitful and hostile individuals. The language underscores a societal environment where trust no longer exists. The concluding verse, “אני שלום וכי אדבר המה למלחמה,” illustrates how words can become weapons, further emphasizing the conflict inherent in social interactions where “peace” employed as a deception-mask which hides and conceals Jealousy and צר עיין.

Yarmia 9:2–8: explores the pervasive dishonesty and the metaphorical use of the “sword” לשון הרע. Isaiah 59:3–8 – reinforces the ideas of systemic deceit and societal breakdown as communicated in Tehillem 120. Particularly the notion of absolutely no trust/shalom due to the false faces of falsehood.

Micah 7:1–6 – the untrustworthiness of those closest, this reflects the emotional landscape of navigating relationships marked by betrayal and conflict. Therefore, Tehillem 120 serves as a poignant reflection on the realities of trust and alienation within social spaces, functioning as a precedential text that situates itself within a broader prophetic discourse on integrity and relational dynamics. It highlights the limitations of ordinary communication in the face of systemic dishonesty, aligning closely with the emotional truths expressed in the prophetic literature surrounding it.

What makes Tehillim 120 so distinctive within the Shir HaMa’alot corpus: it is not a psalm of ascent from exile but a psalm spoken inside a moral exile. Alienation, relational distortion, the collapse of trust, and the weaponization of speech—captures the emotional grammar of this specific Tehillem. To learn the Holy Writings within the T’NaCH requires the Oral Torah discipline: Prophetic/Mishnaic NaCH → Holy Writings\Gemara format encapsulated in both the T’NaCH primary source and Talmudic secondary source literature. Failure to grasp just how the Tannaim and Amoraim influenced by the T’NaCH as the Primary source which dominated their interpretation of Torah common law as expressed through the Mishna and contemporary Tannaic sources of that period during the days prior to the Bar Kokhba revolt against Rome which resulted in the mass population slaughter and transfer of the survivor Jewish populations from Judea and the renaming of the destroyed Jewish second republic unto the alien European name of Palestine; followed later still by Amoraim scholars in Bavil who compiled and organized the Gemara as a common law compilation of Case/Din precedents by which to weight the Case\Rule Mishnaic common law legal compilation made by rabbi Yechuda Ha-Nassi in about 210 CE.

אוי לי כי גרתי משך not geographic but rather existential. 120 communicates not merely distressed hysteria; but more accurately a dislocated—moral refugee. שפת שקר… לשון רמיה … not one specific liar—but rather a culture of duplicity. חצי גיבור שנונים—not simply a metaphorical flourish, but rather a legal description of speech-as-violence. אני שלום… המה למלחמה peace-talk is interpreted as aggression in a society built on suspicion. No different than the UN British-French-Russia “dictate” for land for peace” post the 1967 War. This hostile foreign propaganda so conveniently ignores the Nasser command to his generals to complete the Nazi Shoah of European Jewry across the obliterated lands of Israel based upon the Roman Palestine model!

“Mishnaic” Yarmia 9:2-8, the Primary source Tehillem 120 “Gemara” analogue secondary source. The mussar cummunicated in such a “Talmudic learning” views both mussar sources address 1. weaponized speech; 2. systemic deceit; 3. relational breakdown; 4. no trust. Yarmia 9, not merely parallel—but more accurately the Tehillem 120 commentary grasps the blue-print multidimensional facet viewpoint legal categories viewed from this precedent Tehillem “witness”. This “Talmudic” learning serves to define the phenomenon: a society where speech has become a weapon and trust is impossible.

The structural diagnosis of Tehillem 120 precedent to Isaiah 59:38, specifically to 1. lying lips 2. absence of justice 3. no path to trust/shalom 4. crooked social structures. This Primary source prophetic Mishna functions as the macro version while the Gemara Tehillim 120 precedent operates as the micro (כלל-פרט) example of how the kabbalah of פרדס studies both T’NaCH and Talmudic literature as codified in the Talmud Yerushalmi in Judea and Bavli post renamed as Roman Palestine in Iraqi exile, by and through the halachic “bricks” middot of 7, 10, 13 and the aggadic middot of 32. Middot development – a matter of the Yatzir Ha-Tov heart. This crucial distinction separates like shabbat from chol the mitzva דאורייתא of tefillah, most specifically ק”ש, from the דרבנן of Tehillem – prayer! Swearing a Torah oath brit alliance operates on a totally different dimensional plane than שבח prayers offered from the lips of Cain. Tefillah a wisdom commandment which requires the dedication לשמה of tohor middot::the k’vanna of the korban dedicated by He’vel. Tehillem prayers qualifies as positive Torah commandments which do not require k’vanna dedication of tohor middot לשמה.

Micah 7:16, the Tehillem 120 precedent views this Primary Navi source, viewed from the witness perspective testimony before a “Sanhedrin” courtroom as: intimate betrayal. This Micah Mishnaic Prophetic Primary source interpreted by Tehillem 120 from the dimension of – NO TRUST even in ones’ own household; meaning betrayal by intimates which forces the right hand to conceal its intentions from its left hand because relational proximity only increases personal danger. Tehillem 120 “gemara” explains the “Mishnaic” Micah 7 through the lenses of emotional tones where the pain experienced and felt, not limited to public humiliation but rather intimate disgrace.

The Holy Writings of the T’NaCH, expressed through Tehillem 120 duplicates how the Gemara learns “its” Mishna by bringing similar Case/Rule precedents wherein the style of “Difficulty\Answer” expresses the courtroom Prosecutor vs Defense Attorney legal briefs which bring different legal precedents and therefore debate between these two opposing justices of the court expressed through the terse Gemara style of Difficulty\Answer. These opposing justices each brings their own legal brief “set of precedent cases”; presented before the Court. Which precedent brief, qualifies as the closes set of valid precedents which best determines the righteous just din for the current case heard before the Court? Hence a Torts court has 3 Court justices; one appointed as the prosecutor the other appointed as the defense attorney, and the third rules whenever neither Judge prosecution vs defense justice willing to validate the precedents brought by his opposing judicial colleague’s legal brief as closer representation of the case currently heard before the court. The Talmud refers to this legal impasse – teyku. The 3rd court justice then rules either one way or the other to resolve the tie. Hence all lateral common law Torah courts have an odd number of judges.

T’NaCH\Talmudic “sovereignty” Civic not theological. This scholarship argues, much like as did Herzl’s “Jewish State” for Jewish equal rights to achieve self-determination through establishment of the Cohen Republic of the Avot. The Herzl assimilated versions of a Jewish state primarily in political-national terms, & most definitely not does it support or approve of any religious Rambam-halachic formats. Herzl’s model, based heavily from European parliamentary systems, akin to a woman’s menstrual pad, no different than the Rambam’s. However, Herzl’s Jewish equal rights to achieve Jewish self determination, as later defined and clarified by the Balfour and League 1922 mandate to establish a Jewish national home in Palestine, based upon the 1897 rejection of Herzl’s floated idea of a Jewish national home outside of Palestine. Jews equal rights to achieve self determination in “Palestine” defines the meaning of Zionism. The Torah Sinai vision: to forge the Written Torah as the Constitution of the Republic of States/tribes, which mandates Sanhedrin Capital Crimes and Torts courts – to function akin to spokes on a wheel – where small Sanhedrin Cities of Refuge define the borders of the Jewish state … like a married couple to the Zionist vision of Jewish equal rights to achieve self determination.

The Mishnah’s Six Orders exist as thematic categories of law – based upon the Torah theme of g’lut as defined through the exile of Adam from the garden and other examples that follow in the Book of בראשית. Mishnaic themes clearly not territorial allocations of sovereignty. Constitutional mandated common law courts primarily based upon Moshe standing before the court of Par’o and the rebuke made by Yitro as the basis for צדק צדק תרדוף. The Yerushalmi Talmud debates whether king David Nationalized Damascus. This would require the establishment of a small Sanhedrin court of 23 City of Refuge in Damascus; territorial authority requires judicial institutionalization. Sovereignty without courts therefore – incomplete.

Sanhedrin common law courts review legislation passed by Tribal & Federal governments to determines conformity with Torah constitutional mandates. Defines Federal divisions of power, something akin to the US Commerce Clause. Anointed “Moshiach” leaders, based upon Moshe’s dedication of the House of Aaron – the dedication of the Torah mitzva of Moshiach: based upon David’s vain-oath פרט, (touching the כלל dedication to rule the land with judicial justice) expressed through his ‘bloody hands’ in the matter of Uriah the Hittite.

Legislative powers such as monetary policy, bureaucratic regulatory agencies primarily restricted to Tribal economic autonomy rather than to some Big Brother Federal overview. For example: telecommunications or international trade etc. The Sanhedrin would inevitably develop interpretive doctrines both ‘conservative or liberal’ constitutional textual readings of Torah intent to shape and determine modern governance ‘domains’. That form of constitutional evolution — modern jurisprudence, envisioned through rabbi Akiva’s פרדס inductive dynamic logic.

The Torah model of Moshiach, absolutely rejects Goyim cult of personality Gods or prophets! Prophets’ functions as the police enforcers of Judicial court-room rulings chiefly through means of public prophetic mussar. Just as Sanhedrin jurisdiction limited to and only within the borders of the Jewish state, so too prophet/police. Torah prophets – in no way shape or form – compare to Soothsayers/witches who predict the future; anymore than a Torah prophet sent to Goyim in foreign lands – the precedents of both Moshe and Yonah. The king of Assyria not the target of Yonah’s mussar. Rather, the g’lut Israelites captured following the collapse of the kingdom of Israel! Torah rejects both “sister religions” as Molach or Baal av tumah avoda zarah. Muhammad’s declaration that prophets sent to all people and speaks in the native tongue of peoples who fundamentally rejected the revelation of the Torah at Sinai, on par with Muhammad’s permission that Muslims permitted to eat camel products but not pork flesh. Or that Yishmael dedicated at the Akadah. Covenant a false translation for brit/alliance. To swear a Torah oath requires שם ומלכות. The Allah Golden Calf word translation no different than the אלהים word translation; the Koran never addresses the dedication of מלך as tohor middot any more than does the Koran respects the key theme of “chosen Cohen people”, halal camel stands as witness.

A Torah Republic not the same as an ancient Athens democracy. The Book of שפטים serves as precedent. The US model, for example, no where in both its Constitutions, nor its Declaration of Independence – the word democracy ever written. The mussar of the Book of Shmuel openly rebukes Israel for demanding a king. A Torah Constitutional Republic the “Moshiach” משל has the נמשל interpretation which assigns this mitzva as no different than the mitzva of keeping shabbat; all bnai brit Israel have equal obligations to sanctify wisdom commandments/time-oriented commandments throughout the generations. The sealed masoret serves as the ‘Basic Law’ for Sanhedrin courts procedural statutes, enforcement authority, mechanisms for constitutional amendment, and mechanisms for removal of judges.

Shabbat observance organized into wisdom the Torah calls: מלאכה. Time-oriented mitzvot requires k’vanna by aligning measure for measure toldot positive & negative commandments – inclusive of Talmudic halachot which do not require k’vanna but serve as בניני אבות precedents – which elevate toldot commandments/halachot to av time-oriented commandments. Just as shabbat prioritizes “domains” so too does the 6 Orders of the Mishna “themes” exist as “domains”.

Just as Yosef’s mockery of his brothers through divination an abomination, so too false prophets who seek to entice Israel to embrace foreign cultures and intermarry and most emphatically seek to entice Israel to worship new or foreign Gods, like as did the NT and Koran. Israel compares to a drop which falls into an ocean; the burden to define and maintain the culture, customs, manners, and habits which separate the chosen Cohen children of the Avot as “t’rumah” from the chol seed of the Avot who fathered a multitude of Goyim; herein defines the substance of the Torah as Constitution which mandates Sanhedrin common law courts-who determine the culture, customs, and manners practiced by the chosen Cohen brit seed.

Modern constitutions survive because they include amendment procedures. פרדס logic fluid, dynamic, and flexible. Righteous judicial justice dedicated similar to the Torah mitzva Moshiach; to fair restitution of damages inflicted by Jews upon other bnai brit allies/citizens – inclusive of gere toshav Goyim. Moshiach as a Torah mitzva functions as a constitutional ethic, not an executive throne. NaCH prophets often served as the Torah removal mechanism of institutionalized power abuse/corruption.

Moshiach = constitutional ethic of just rule; Prophets = institutional correction mechanism; public moral rebuke as key removal trigger. Torah = constitutional charter; Sanhedrin = constitutional Federal court system. Prophets, based upon the precedent of Shmuel, did not themselves depose rulers. The blessing/curse brit causes Life or Death just as in the days of Par’o and the 10 plagues. Prophets serve the judicial משנה תורה rulings of the Great Sanhedrin court. Prophesy simply the exorcise of civic conscience. The removal of Rabban Gamliel as Nassi serves as a precedent of “Who removes a corrupt Sanhedrin justice”. Peers dedicated to the pursuit of righteous justice removed Rabban Gamliel not a prophet.

Authority in Torah jurisprudence – not absolute. Institutional abuse can trigger removal. Correction – internal, not prophetic overthrow. Sanhedrin justice requires as its fundamental basis a combined tribal-federal judicial convention. Herein functions a model for the Constitutional Republic of Israel as the definition of Zionism: Jewish right to achieve self-determination within the borders of the Jewish state. This Constitutional order despises judicial absolutism as equal to the Dark Ages ‘divine right of kings’ narishkeit. The tribal/federal model permits tribal courts participation in both appointments and removal similar to how US State legislatures originally appoint Federal Senators as ambassadors of each and every State represented in the Senate.

The modern Jewish state not a primitive agrarian-based economy which requires slavery. But an industrial based economy where the State protects citizen rights. Post ’48 & ’67 Israel respects the political accomplishments of the American, and to a far smaller degree – the French revolution(s). But rejects the Marx 1848 Das Capital socialism which compares the State to a mechanical machine, as utterly corrupt and flawed. On par with the European Central Banking model which the traitor Wilson copied and forced America to make entangling alliances with Europe! Adam Smith’s free banking model the economic ideal for a healthy Torah constitutional republic. Who stabilizes the economy during external crises (war, global capital shocks, or trade embargo)? The tribal and Federal legislatures and/or Knesset “bear the yoke of the kingdom of heaven”. A gold\diamond-based commodity currency serves as the Constitutional ideal. A ‘Federal Knesset’ compares to the power of Congress to mint currency.

Yermia 1:1–10, a mussar commissioning narrative, while the others incline toward poetic reflections (Tehillim, Iyov) or wisdom exhortation (Mishle). Different genres = different aims. Tehillim 40:1–3, Mishle 1:20–23, and Iyov 14:1–4, which explains why they don’t “compare” in any meaningful literary or theological way. Yermia 1:1–10, a mussar-prophetic prose, not poetry. Tehillim 40:1–3, a personal expression of gratitude for deliverance from suffering. It communicates this “vision” through a poetic, emotional, and liturgical language. Mishle 1:20–23, speaks as a rebuking teacher calling the simple to “remember” as the basis of t’shuva. It qualifies as instructional wisdom literature, not narrative. Iyov 14:1–4, laments the brevity and impurity of human life; existential poetry, not instruction or thanksgiving.

Tehillem 130 despite its plea for help and yearns for tohor middot revealed in this world and therefore superficially reflects the Yermia 1:1-10 theme of longing for tohor middot within the Yatzir Ha’Tov to guide and direct how a man interacts with his oath alliance Cohen people in the faith: pursuit of judicial justice – which witnesses a common law court imposed fair restitution of damages to victims. 130 differs from the mussar of the opening verse of Yermia, whose mussar applies straight across the board to all generations of the chosen people while Tehillem, specifically in this particular case, reflects a personal supplication and trust for guidance rather than defined Oral Torah tohor middot (אל רחום חנון וכו) which defines prophetic mussar in all the Books of the NaCH prophets.

Mishle 2:15 invites the generations to seek wisdom. Torah wisdom defined as מלאכה. The refinement of tohor middot within the Yatzir Ha-Tov Mishkan-heart separates לא בשמים היא from the Book of בראשית which perceived אל שדי, או אלהים, או אל in the Heavens rather than post Sinai where all prophetic mussar rebukes Israel over and again not to search for our local Sinai tribal god anywhere outside of our Yatzir Ha-Tov hearts.

Eikhah has a traditional association with Yermia – both Books express sorrow and mourning for Jerusalem’s destruction. Shir HaShirim communicates a heart felt relationship with the revelation of the שם השם לשמה through the Horev revelation of 13 tohor middot.

Yermia 1:1–10 = Prophetic Mussar for the Entire Nation not a personal prayer which separates and catagorizes all Tehillem as שבח rather than ברכות. A Torah blessing requires שם ומלכות the essential conditions required to swear any & all Torah oath alliances known as “brit/britot”. This an absolutely critical מאי נפקא מינא definition of the 7th tohor Oral Torah midda רב חסד. The revelation at Horev of the 13 tohor middot define the required k’vanna of any and all wisdom commandments from the Torah known collectively as “time-oriented commandments”.

Therefore which Holy Writing Primary “Gemara” source surpasses in tohor middot depth comparison to Yermia 1:10/”Mishna”? Eikhah. Due to it expresses national, not personal, the brit faith of blessing/curse justice – the central theme of acceptance of the Torah at Sinai as defined by the first Sinai commandment. HaShem libertated Israel from Egyptian slavery for Israel to obey the oath brit to rule Canaan with judicial common law Sanhedrin courtroom justice. Eikha communicates the curse of g’lut prophetic mussar; it functions as the case law to Yermia’s legal themes.

Eikha addresses the consequences of worshipping Av tuma avoda Gods Universal Monotheism or otherwise who live in the Heavens above and therein denies and rejects the revelation of the Torah at Sinai; the revelation of the post Calf 13 middot defines the Torah concept of רוח הקודש. No other Ketuvim textual sources surpass how Eikhah serves as the Case/Rule best בנין אב precedent for Yermia 1:1-10.

Jewish tradition, as reflected in Bava Batra 15a and various Targumim, links Eikhah to Jeremiah, sometimes viewing the five poems as his emotional outpouring following the consequences of the Moshe oath brit alliance cut in the Book of D’varim. Prophets do NOT foretell the future as defines the tuma nature of witchcraft from the Torah and also expressed through the av tuma gospels declarations “fulfilled the words of the prophets”.

Psalm 130, while yearning for redemption and tohor qualities, remains a personal plea (“Out of the depths I call to You”), differing from the transgenerational prophetic mussar in Yarmia. Certain approaches emphasize the 13 tohor middot (revealed at Horev post-Golden Calf) as defining prophetic mussar and Oral Torah logic, distinguishing heart-centered covenantal wisdom (“לא בשמים היא”) from external searches. Within such lenses, Eikhah functions as a national “case” illustrating blessing/curse dynamics tied to Sinai acceptance, serving as precedent for Yarmia 1:1-10’s themes.

This view draws on traditional associations while advancing a specialized framework centered on the 13 tohor middot as the logic system of Oral Torah revelation, the Yatzir Ha-Tov as the internal Mishkan-heart locus of wisdom (מלאכה), and time-oriented commandments requiring k’vanna defined by these middot (e.g., the single simplified example of רב חסד linked to oath alliances with שם ומלכות).

Eikhah portrays the events as the national outworking of ignored prophetic warnings, functioning as emotional “case” material to Yarmia’s legal-prophetic mussar themes of judicial common law, fair restitution, Sanhedrin courtroom rule in Canaan as the purpose of liberation from Egyptian slavery. T’shuva spins around the central axis of remembering the oaths sworn by the Avot to eternally father the chosen Cohen people.

The revelation of the Oral Torah 13 tohor middot spirits defines the k’vanna of the revelation of the first Commandment שם השם לשמה – the greatest Torah commandment upon which all other Torah commandments stand or fall. Eikhah, as national lament over g’lut consequences of rejecting Sinai’s first commandment (liberation for judicial brit justice), illustrates blessing/curse dynamics and serves as paradigmatic (a paradigm, one word can be replaced by another that fulfills the same grammatical role) precedent (בנין אב) for heart-centered oath brit alliances (Based upon the pre-conditions of שם ומלכות, where the latter term restricted to the dedication of Oral Torah middot as the guide and direction of the Yatzir Ha-Tov within the heart.) blessed to prevail over all av tuma avoda zara spirits – based upon the 10 plagues of Egypt.

Its an error to say that Eikhah explicitly functions as the “best case law”/”Gemara source” for the Prophetic Primary source of Yarmia 1:1-10 simply because both the Mishna and Gemara followed after the sealing of the T’NaCH early in the days of the 2nd Commonwealth. Rather then to say that the T’NaCH serves as the “av model” for the later Mishna/Gemara\Talmud; akin to the Bavli came about 150 years after the sealing of the Yerushalmi. Anachronistic – out of its proper historical or chronological context – to compare T’NaCH literature with the much later Talmudic literature, except that both this and that exist as משנה תורה common law legalism. The former mussar common law while the latter halachic ritual common law; specifically the framers of the Talmud sealed the k’vanna for this common law scholarship to serve as the model in its own right to the day when Jews reconquered our homeland from the clutches of the Goyim.

Its an error to say that Eikhah explicitly functions as the “best case law”/”Gemara source” for the Prophetic Primary source of Yarmia 1:1-10 simply because both the Mishna and Gemara followed after the sealing of the T’NaCH early in the days of the 2nd Commonwealth. Rather then to say that the T’NaCH serves as the “av model” for the later Mishna/Gemara\Talmud; akin to the Bavli came about 150 years after the sealing of the Yerushalmi. Anachronistic – out of its proper historical or chronological context – to compare T’NaCH literature with the much later Talmudic literature, except that both this and that exist as משנה תורה common law legalism. The former mussar common law while the latter halachic ritual common law; specifically the framers of the Talmud sealed the k’vanna for this common law scholarship to serve as the model in its own right to the day when Jews reconquered our homeland from the clutches of the Goyim.

Eikhah exemplifies national brit dynamics: the lived curse of g’lut stemming from av tuma worship or rejection of Sinai’s commandments against witchcraft and Yosef’s divination fraud with his brothers! The T’NaCH – sealed through a gradual process spanning the Second Temple era, with traditional credit to the Men of the Great Assembly (early Second Commonwealth) for significant organization, though full consensus extended into the early rabbinic period after Daniel’s composition (~164 BCE). The Mishnah – redacted ~200 CE; the Yerushalmi Gemara reached completion in the late 4th to early 5th century CE; the Bavli followed roughly 100–180 years later (mid-6th to early 7th century CE), if the Sovaraim included as the final redactors.

Tanach therefore stands as the primary “av model”—providing precedents via hermeneutics such as binyan av—for the Mishna/Gemara structure, exactly as the Yerushalmi models the expansive Bavli. This avoids anachronism while preserving Tanach’s primacy in defining mussar, justice, and middot refinement as the substance of Torah faith to pursue righteous justice among our people.

The Talmud compares to that of a warp/weft loom which weaves aggadic דרוד\פשט threads of T’NaCH mussar with רמז/סוד threads of halachic ritualism. This latter “thread” conceals the judicial justice most essential nature of Talmudic hope and vision for the future with the kabbalah of halacha which dresses the Talmud as religious ritual Jewish law. Av tuma avoda zara by definition worships their Gods (Monotheism or otherwise) in the Heavens above and not as faith in righteous judicial courtroom common law justice below.

Judicial justice, in point of fact, abhors religious belief systems, theologies and Creedal dictates from god-like saints and cult figures as something disgusting on par with how the brothers of Yosef groveled before him. Cults of personality practically the sole definition of avoda zara; Muhammad and his silly Koran serve as stark witness. The wisdom of weaving prophetic mussar based upon tohor prophetic middot as the k’vaana of doing halachic ritual observances changes these toldot-secondary commandments/mitzvot which do not require k’vaana to wisdom Torah commandments which dedicate – like a korban – Oral Torah tohor middot – the revelation of k’vanna of the 1st Sinai commandment sanctified לשמה. Simply stated: Judicial justice vs. Religious belief in God or Gods — compares to a person who enters a mikveh while holding a dead rat in his hand. This comparison taught in mesechta Yevamot expresses the deep revulsion and utter contempt for the Pauline graphted on to, Goyim don’t require brit melah, not under the law av tuma avoda zara; or the Muhammad the last prophet lie – the Torah forbids camel before pig.

Earthly Sanhedrin courtroom justice—rooted in the first Sinai commandment—as the living “mikveh” of the nation, while heavenly-focused belief systems contaminate it like the dead rat. This shabbat like הבדלה emphasizes heart-centered tohor middot refinement over creedal religion, aligns with T’NaCH prophetic mussar. The משל of holding a dead sheretz (rat), all theology based Creedal Ego-I belief systems fundamentally define the k’vanna of the 2nd Sinai negative commandment. The רמז\סוד threads of Talmudic halacha conceal the substance of Torah courtroom justice from the forms of religious belief in Gods in heaven or earth – the latter expressed through physical Temple-idols.

The revelation of the Torah through the רמז\סוד of the Mishkan – the sin of the Golden Calf functions as its logical דיוק/inference. The bark of a tree does not compare to the fruit it produces. Avoda zara confuses the bark for the fruit; the ערב רב did not worship a Golden Calf “bark” but rather they foolishly worshiped the word name substitute theology which replaced אלהים for the Sinai first commandment שם השם לשמה – which the Oral Torah further clarified as רוח הקודש מידדות. No word, regardless of its spoken language, can substitute or replace רוח הקודש middot Spirits – the substance of the revelation of the Torah at Sinai which all Goyim reject to this very day.

The Torah Cohanim laws in ויקרא, encompass various aspects of Jewish life, particularly regarding sexual morality\ערבה, the tohor-tuma holiness Code, where this Book closes with the Blessing/Curse revelation of the k’vanna of the accepted Sinai brit. The concepts of tahor (purity) and tamei (impurity) – spirits within the YaTzir Tov\Ya Tzir Raw within the heart, herein defines the נמשל of the revelation of the Mishkan at Sinai. All Torah commandments subsumed under the revelation of the Torah at Sinai; the greatest Torah commandment of all Torah commandments – the first Sinai commandment. No Torah commandment has greater authority than the 1st Torah commandment at Sinai.

This crucial important understanding כלל, the overall spiritual and communal framework of Moshe anointing the House of Aaron as Moshiach, פרט which defines this כלל. The mitzva of Moshiach no more applicable to Goyim any more than the observance of shabbat. The latter mitzva requires the ability to discern between מלאכה from עבודה. The NT Greek language, for example, does not discern any fundamental or even secondary distinction between these two completely different Hebrew verbs which the Greek NT translates as work. Hence the Xtian Man-God JeZeus did not grasp how to sanctify the time-oriented wisdom commandment NOT shabbat NOR moshiach. Consequently both the NT and Koran exist as false prophet theology which seeks to entice Israel to worship other Gods.

ויקרא יח — כ laws of Cohonim as applicable to Goyim who reject the revelation the Torah at Sinai as Mars lack of water compares to Earth covered by vast majority in water. Goyim outsiders cannot usurp the Hebrew T’NaCH simply by renaming it “Old Testament”. Dishonesty defines the Xtian bible from start to finish; the revelation of Torah judicial common law Sanhedrin mandate radically different from Goyim worship of their Gods who live in the Heavens above.

For example: The Goyim bible knows nothing of the oath sworn brit at Sh’Cem prior to the 7 year war to conquer Canaan. Goyim know nothing of how Torah defines the culture, customs, and practices which shape the identity of the Jewish people. Their ‘I am saved through JeZeus’ reflected in the post WWII ‘born again’ fad – completely oblivious to the church crimes (both Catholic & Protestant) that culminated in the Shoah European guilt. Actions have their consequences. 2000+ years of Xtian war crimes against Humanity by no means limited to the Jews alone.

Xtian faith exists only as mythology, especially after 2000+ years of failed 2nd coming “Good News”. Where was JeZeus during the Shoah? Church has no shame b/c its believers take no responsibility for their criminal behavior from generation to generation to generation — only evil and wickedness. Answer for the crimes of the Inquisition or the forced mass population transfers or the extermination of entire populations in the New World and across the Pacific Islands and Africa. Never has any Xtian country made religious war criminals stand trial. Post WWII the Church opened rat-lines to assist Nazis to flee from standing trial. And Poland initiated pogroms against Jews returning to reclaim title to their properties!

The 7 mitzvot bnai noach, an Aggadah within mesechta Sanhedrin addresses the type of Goy temporary resident known as Ger Toshav. By contrast mesechta Baba Kama addresses the 2nd type of Goy living within the borders of the oath sworn lands “brit” sworn as the eternal inheritance of the chosen Cohen seed of the Avot and only to this chosen seed. Hence the Torah records that Moshe received command not to invade the lands of Esau!

Mesechta Baba Kama refers to the Goyim whom the king of Assyria settled in the captured 10 Tribe kingdom of Samaria/Israel. The Book of Ezra/Nehemiah refers to these people who converted out of ‘fear of lions’ as Shomronim – which the NT calls ‘Samaritans’. The Book of D’varim refers to both types of Goyim in the case of treif meat: its permitted to give this type of flesh as a present to the ger toshav or sell it to the “nacree”. The Talmud, multiple generations of sages, debated the status of the Nacreeim and reached the conclusion which excluded them as having any legal connection to Torah judicial justice laws. Why? The Samaritan forerunners of the Karaim and Xtians – one and all declared themselves the ‘NEW Israel’.

The Rambam held that the 7 mitzvot bnain Noach apply to all Goyim. Aggada makes a drosh/p’shat back to interpret T’NaCH prophetic mussar based upon similar T’NaCH case/din mussar rulings. This prophetic mussar has the power when “woven” into halachic ritual observances to elevate a positive rabbinic mitzva into a Av tohor Torah time-oriented wisdom commandment. Confusing the private opinion by the Rambam, whom both the court of Rabbeinu Yona in Spain and the majority of the Baali Tosafot in France both condemned the Rambam’s statute halachic code and Guide Greek philosophy as a Torah abomination — based upon the dedication of the lights of Hanukkah wherein the P’rushim dedicated the korban of lights to only interpret the Written Torah with the logic of the Oral Torah. Greek deductive logic the blessing on Hanukkah recalls that the Greeks sought to cause Israel to forget the (Oral) Torah.

Assimilated Rambam from Spain worships the Universal God theologies which both the NT and Koran espouse. No Sanhedrin Court has jurisdiction to judge Capital Crimes cases outside the borders of the Torah defined oath sworn land inheritance of Canaan and as further defined within the expanded language of the Torah and clarified by Moshe Rabbeinu which requires expanded National territories include small Sanhedrin cities of refuge Capital Crimes courtrooms. Hence the Rambam notion of Universal 7 mitzvot applicable to all Goyim – an utter narishkeit as the NT dictate on the mitzva of Moshiach.

The Rambam “world to come” as pie in the sky as the NT false messiah. Goyim not under Torah law. Therefore just as Americans do not determine Russian strategic interests to invade a Ukraine threatening to join NATO – especially after Napoleon and Hitler both invaded Russia through the flat plains of the Ukraine – so too Goyim, not under the law, do not determine Torah commandments, specifically in the NT case – the commandment of Moshiach.

Torah common law stands the vision of “life in the word to come” based upon the Torah oath brit cut between the pieces wherein childless Avram swore and oath and in turn his local god El Shaddai swore an oath back to Avram. This concept of brit – totally alien to the Torah. Secondary sources like the NT or Koran do not supersede the Torah; anymore that Goyim who reject the Torah can qualify as ger tzeddik converts. The Pauline ‘graphed onto’ narishkeit equal to the Koran declaration of Yishmael bound upon the altar at the Akadah.

The seven Noahide laws are presented in Jewish sources as a universal moral code binding on all humanity (the “descendants of Noah”), independent of the Land of Israel or the Sanhedrin’s geographic jurisdiction for Jewish capital cases. False. Violation of any of these 7 laws by a ger toshav constitutes as a Capital Crime Case that only the Sanhedrin courts can adjudicate. One of the 7 mitzvot requires gere toshav to establish courts of law. The Talmud does not mandate any court ger toshav in Judea the authority to adjudicate any Capital Crime case. Rather ger toshav courts limited to Torts damages courts like Jewish Torts courts in g’lut.

Sanhedrin Capital Crimes courts inclusive of Small Sanhedrin courts in all cities of refuge as well as the Great Sanhedrin Court of 71, define the Torah mandated Federal Sanhedrin common law court system. The NaCree (language of the Torah)/Canaani (language of Baba Kama) refers strictly and only to despised refugee populations/Shomronim\Samaritans.

No Sanhedrin court can put a “Bnai Noach” living in London or Paris or Berlin or Moscow to death. Violation of any of the 7 mitzvot therefore strictly and only apply to gere toshav living within the judicial domain of Sanhedrin Capital Crime courtrooms. Makkot 9a illustrates distinctions: a ger toshav who unintentionally kills another ger toshav is exiled (treated somewhat like a Jew), while killing a Jew leads to execution without exile—handled under Jewish judicial frameworks in the Land. Only Sanhedrin court justices have the Torah mandate to judge and try Capital Crimes Cases. The courts of Gere Toshav temporary residents do not have greater authority than Jewish Torts courts within the borders of Judea.

The small Sanhedrin courts function as lower courts which permits appeal to the two Great Sanhedrin courts held within the Court of Hewn State within the Temple. Secondary sources of Talmudic scholarship made after the sealing of the T’NaCH, Mishna, Gemara, and Siddur exist as opinions. These secondary sources cannot over-ride nor negate sealed Primary sources. The Rambam statute halachic codes does just that, it equates his halachic posok rulings as if they stood upon their own merit. By stark and obvious contrast the Gemara halachot serve as precedent to interpret the language of the Mishna which that Gemara comments upon and nothing more. Herein separates T’NaCH\Talmudic common law from Roman & Rambam statute law.

Aggada does not determine halacha – except in the opinion of the Rambam. Quoting Genesis 9:9–17 does not amount to squat. It amounts to a dream which has no interpretation; a letter never opened and read. Sanhedrin 56a–57a addresses Gere Toshav – based upon the Book of D’varim which differentiates two types of Goyim: Ger Toshav vs. NaCreeim. The Talmud restricted to these to classifications of Goyim within the borders of the Oath sworn lands.

Sanhedrin 56–60, which treats these laws as pre‑Sinaitic and universal? Post Sinai revelation the Torah no longer perceives Torah as Universal/in the heavens above. תורה לא בשמים היא – represents a key fundamental of the revelation and acceptance by Israel of the Torah. The Book of בראשית does not over-ride the revelation of the Torah at Sinai, any more than can post sealing of the Sha’s Bavli Reshonim scholars can add to or subtract from the sealed Talmud.

Only Israel accepts the revelation of the Torah at Sinai – to this very day. Torah common law post Reshonim opinions do not modify except to the limitations of the needs of that particular generations. Clearly the Dark Age social political and societal anarchy and chaos do not prevail today in any even near comparison to the darkest Ages of Xtian Europe under the Church Inquisition dictatorships.

Pre-Sinaitic Universal ethics defines the 2nd Sinai commandment. Therefore any attempt to interpret 7 mitzvot bnai noach out of its Talmudic restriction which limits it to gere toshav temporary residents invalidates the Torah precedent in D’varim which separates giving treif meats as a gift vs selling this treif flesh to a Na’cree. The Baali Tosafot common law commentary on Avodah Zarah 64b – ger toshav exists only when Yovel observed supports this strong restriction against learning 7 mitzvot as Universal av tuma avoda zara commandments. The Yovel only applies to produce grown within the borders of the oath sworn lands.

The revelation of the Torah at Sinai – mandates the Federal Sanhedrin Court system based upon the Torah serving as the Constitution of the Republic. Just as the Constitution of the US does not spread its Bill of Rights to Goyim living in foreign lands so too the Torah as the Constitution of the Cohen 12 Tribe Republic limited only to the borders of the oath sworn lands of this Republic. Therefore any post sealing of the Sha’s Bavli by Reshonim who seek to pervert the 1st Sinai revelation of the Name to some Universal God – like as expressed in the Av tuma avoda zara of both Xtianity and Islam – through ruling that the 7 mitzvot bnai noach apply Universally to all Goyim, such false instruction directly compares to av tuma false prophesy.

Yet the church never accepted the authority of the Oral Torah codified in the Talmud and mesechta Sanhedrin in particular! Halacha only applicable to Jews not Goyim. Both the Church and Mosque developed their own unique religious codes of theological creed belief systems. Religion never has anything to do with the Sinai brit obligation to rule the oath sworn Cohen inheritance lands sworn to the Avot with judicial common law court room legislative review based upon Torah Constitutional mandate. Any attempt by Shomronim, Tzeddukim, Karaim, Xtians or Muslims to superimpose religious theology belief system as a replacement theology qualifies as the Torah definition of av tuma false prophets who seek to persuade Jews to worship other Gods.

Herod Agrippa II, the great-grandson of Herod the Great, ruled as a client king of Judea and surrounding regions until around 100 CE. After Agrippa II’s death, Judea degraded to a fully integrated into the Roman Empire’s administrative system – as a province, marking the end of Herodian influence and the beginning of direct Roman oversight.

Prior to the great revolt Jewish detestation of Roman domination utterly despised Roman heavy handed rule & taxation. Agrippa II’s reign effectively ended with the establishment of direct Roman rule following the revolt.

The situation involving Herod Agrippa II and the Sanhedrin, particularly in the context of the Apostle Paul and the broader historical narrative – complex. The simplistic NT rhetoric religious propaganda but only briefly suggests this “possibility” in the Book of Acts 22:3 which mentions that Saul learned under Nasi Gamliel. A huge point limited only to one verse! Agrippa II’s rule and the authority of the Sanhedrin reflect a delicate balance between Jewish leadership and Roman interests. The P’rushim dominated Sanhedrin held significant sway over both this Court judicial system and the Cohen policies and practices carried out by Tzeddukim sons of Aaron in the Herod av tuma avoda zarah-beit ha’midash abomination, built with the same intension as Cyrus the Great’s Temple. Both this and that served as signs of Judean submission to foreign empire masters. The grand forms of these Temples sought to validate Jewish religious pride rather than the Torah faith obligation to rule Canaan with righteous judicial justice. The Tzeddukim served “function” no different than kapo Jews in the Nazi death camps – to strip the Jews of their wealth and ship it off to Rome.

That the NT skewed narrative – totally oblivious to employment of spies dating back to Moshe Rabbeinu himself. Either a purposed camouflage or gross naïveté – either way both promote utter ignorance among the Goyim general reading public. An absolute critical flaw in a text, which the church promotes rather than corrects. It falsely frames Torah as a religious belief system, rather than the Sinai Constitutionally mandated Judicial system which defines the Sinai concept of faith. Similar to how the US Constitution mandates 3 Central Branches of the Federal Government, Sinai framed the Written Constitution of the Cohen Republic. The founding fathers of the US Republic profoundly influenced by the Constitutional 12 Tribe Republic! Post Civil War, the addition of a bought and paid for Corporate Press a much later 20th Century development. Post WWII witnessed even greater Constitutional modifications – the illegal domination of Federal bureaucracies over State Rights to mint currency and regulate all trade & industry within the confines of each and every State. Achieved at the stroke of a Wilson pen Christmas Eve when only a Rump Congress sat to overview Executive over-reach. The NT, through this comparison to the corruption of President Wilson, which compares to how American society developed differently from the vision of the founding fathers to how the NT radically differs from T’NaCH Constitutional common law justice as Torah faith.

The NT, particularly in the context of Luke-Acts, serves to promote a particular theological agenda – radically different from the Torah mandate, which establishes “faith” as ‘righteous judicial common law Sanhedrin courtrooms’. This NT ‘bait N switched’ messiah narrative – drops the revelation of Oral Torah tohor spirits living within the hearts of the chosen Cohen seed of the Avot all together – in favor of forgiveness for Adam’s ‘Original Sin’. False prophets seduce ערב רב masses to believe in other Gods; the false messiah Jesus syndrome has Xtians believing this NT Harry Potter fiction as the Son of God. Still later this messiah complex morphed into a Nicene Creed 325 Trinity Universal God belief system.

Never once did the gospels enquire what Torah commandment defines the mitzva of Moshiach. Not because Goyim – simply stupid – but rather the church has an agenda which seeks to separate itself from Torah judicial justice as faith – confined by conditions imposed by the Torah itself to strictly within the borders of the Cohen Tribal Republic – based upon the 1st Sinai commandment. All other Torah commandments (either Blessing or Curse\\positive or negative commandments) stand upon the foundation which judges: if the Cohen people follow the commandments לשמה. Outside the oath sworn lands, Jews no different than the Hebrew slaves in the days of Par’o and Egypt. The Jewish refugee/exile in Xtian and Arab/Muslim countries supports this Torah blessing/curse brit. For example: if the land filled with judicial injustice and murder, absolutely no different from the mitzva of Moshiach which learns from the specific of David’s failure to rule with justice in the matter of Bat Sheva. The כלל of Moshiach defined through the פרט of Uriah the Hittite; no different from Shaul, rejected as Moshiach consequent to the פרט of Agag. No much later NT or Koran theology can change this basic most fundamental fact.

Only during the Middle Ages, where g’lut Jewry confronted by the slavery of cruel Egyptian exile, most especially after the complete collapse of the Roman empires road system networks, virtually all international trade ceased and stopped. Jewish refugee populations therefore felt compelled to develop religious codes of religious halacha during those Dark Ages – to address critical need requirements which isolated tiny Jewish refugee populations required in g’lut Jewry’s attempts not fall into the 2nd Sinai commandment — worshipping other Gods as defined through T’NaCH literature as (1) assimilation (2) intermarriage – the Talmudic definition of the 2nd Sinai commandment. Both the church and mosque define the negative commandment against the worship of other Gods, despite their own unique versions of Monotheism, as “idolatry”.

This day and night distinction, both these Latter Day Saints “Mormon Religions” ignore that NaCH prophets publicly mocked, the utter moronic simplicity that limits the intent of the 2nd Sinai commandment to carved idols and ornate Cathedrals-Temples. The NT ignores Natans’ mussar which forbade David to build the “Temple” due to the “blood on his hands,” linked directly to Uriah. Goyim often worship their Gods through Temple construction. The revelation of the Mishkan separates form from substance. The substance of the revelation at Sinai – that the Oral Torah middot Spirits revelation, which Moshe heard baal peh at Horev — these tohor spirits live within the Yatzir Ha-Tov hearts of Israel on this Earth below, and not in the Heavens above. תורה, לא בשמים היא.

According to the espionage and political maneuvering by Paul, “Goyim not under the Law”. Hence Goyim naturally developed their own cultures and customs completely different and independent from the Torah Constitutional mandate of Sanhedrin courts – as the Torah definition of righteous faith on this Earth and not in Heaven above – לא בשמים היא. This day and night distinction which ceased turning “FAITH” unto the Heavens above, but rather places FAITH as a matter of the heart — Goyim to this day despise and reject.

The NT created its own religion, its own theology, their own unique messiah Universal God who sits at the right hand of the Father in Heaven. More power to the Goyim, but this belief system to say that it “fulfilled” the revelation of the Torah at Sinai – Madd Hatter false. The NT, specifically the gospels, which uproots prophetic verses robbed of their surrounding contexts, would make the propaganda of Joseph Goebbels proud. The later Books which make up the NaCH literature serve as a hand-maiden to the Torah; not a religious belief system which fulfills NT theological speculations produced and written by Goyim for Goyim audiences. The NT originally written in Greek; the Koran originally written in Arabic. Contrast the closing Books of the T’NaCH, Daniel written in Aramaic – consequent to the Babylonian exile. The Book of Holy Writing mysticism not included with the NaCH prophet Books.

Bottom line: Church Canon Law and Jewish Reshonim Statute Law halachic codes, both developed in parallel. Both represent Xtian theological and\or Greek philosophy based religions. Neither this nor that share any common ground with T’NaCH – Talmudic common law which 1) never organized into chapters and verses 2) never organized into clear concise subject matter. Torah and NaCH sugyot organized upon counting the שם השם in a 13 middot ‘wheels within wheels’ kabbalah. When a Jewish student today studies Talmud, neither the Rambam’s Yad nor the Shulkan Aruch can assist nor solve the central problem – how to learn T’NaCH & Talmud as common law. To grasp and understand judicial common law based upon בנין אב\precedents rather than halachic statute law dogmatism.

Why? Because statute law falsely learns halacha as if it stood upon its own two feet. Halacha divorced from its Mishnaic Primary source, like as did the Yad – simply false. Talmudic common law, as organized by the Gemara, employs halachic rulings not as some religious Shulkan Aruch but rather it compares this precedential halacha precedent case to both the perspective contained within that particular Gemara sugya, but more important to Mishna’s Primary case. In order to ‘discern a perspective’ of how different case/halachic “witnesses” view the same exact Mishnaic case, viewed from different halachic perspectives and/or angles. This critical common law requirement defines both T’NaCH mussar common law and Talmudic halachic common law; both serve as a vision court room law once Jews reconquer our homeland like we did in 1948 and ’67. Both the NT & the middle ages Reshonim promote statute law religious codifications. Both totally abandoned Torah mandated Sanhedrin courtroom law common law as the Torah revelation of justice within the confines of the oath sworn lands. Goyim lands huge and beautiful, but the Avot – the eternal fathers of the chosen Cohen people – cut a brit with the lands which the Torah itself defines. These lands compare to the American “manifest destiny” of the 19th Century.

G’lut Jewry living in hostile foreign lands did not have the national independence required to operate and maintain common law Legislative Review courts. Goyim have their own culutres and customs which likewise operate totally independent from Jewish cultures and customs which establish the chosen Cohen people throughout the generations. Roman statute law and Greek syllogism deductive reasoning fits their religious models whether it be Xtian or Muslim like a hand fits within a leather glove. The NT nor Koran know nothing concerning the Torah wisdom k’vanna – time oriented Torah commandments learned through the wisdom מלאכה of פרדס inductive reasoning logic. Goyim reject the revelation of the Torah at Sinai – inclusive of the Oral Torah – and therefore worship their own Gods.

The revelation of the Torah @ Sinai has nothing whatsoever to do with theology. Not Xtian theology, Not Muslim theology, and Not Jewish Reshonim theology. Theology a Greek idea which produced belief in mythological Gods sitting on Mount Olympus where Zeus fathers children from married women similar to the Gospel holy ghost impregnation of married Mary. Adultery, Greek mythology does not equate as a Capital Crimes worthy of death, as does Torah common law justice within the brit borders. The concept of “SIN” does not reflect the revelation of the Torah as the Constitution which mandates Sanhedrin common law courtrooms. The mitzva of Moshiach stands upon the Torah precedent where Moshe anointed the House of Aaron as Moshiach; based upon the k’vanna required to swear a Torah oath to dedicate a korban upon the altar; which bases itself upon the korban of Hevel rather than the korban of Cain which lacked k’vanna. To sanctify the mitzva of Moshiach 1) applicable only within the borders of the brit lands 2) no different from any and all other wisdom commandments/time-oriented mitzvot.

Its not the order of creation for the chosen Cohen seed of the Avot to dictate the laws of justice for Goyim who live in alien lands; this כלל stands on the 1st Sinai commandment. Any attempt through theology philosophy or creed to negate the first Sinai commandment profanes the 2nd Sinai commandment. Violation of either of the first two Torah revelation commandments violates all other secondary Torah commandments, starting with the mitzva of Shabbat. Ancient Greek could not discern מלאכה from עבודה.

This Sinai oath brit defines the boundaries of Torah common law judicial justice as the accepted Torah revelation of legalism among and between the bnai brit Cohen people. Goyim never accepted this oath brit upon their souls. Therefore just as an American does not dictate to Putin to get out of the Ukraine following the horrors of two European invasions of Russia through the flat plains of the Ukraine. So too and how much more so Goyim not under Torah common law do not shape nor determine Torah law, specifically not the mitzva of either Shabbat nor Moshiach.

No such thing as “universally accepted history”. Like the saying goes: “the victors write the history books”. All real scholarship separates between Primary vs. secondary sources of information. “They are part of the derash tradition” – false. They represent components of rabbi Akiva’s kabbalah known as פרדס – Oral Torah which interprets both the T’NaCH and Talmudic משל “dream language” into the נמשל interpretation of k’vaana required to do wisdom time-oriented commandments.

The false idea “historical‑linguistic peshat”, has no portion with the Oral Torah פרדס kabbalah. Both T’NaCH and Talmud command prophetic mussar NOT history. Just as common law legalism has no part with religious theology so too court-room established and imposed justice shares no common ground with religious theological creeds. The latter in a courtroom setting more resembles to a bribe.

Jews do not demand that Goyim accept the Torah at Sinai. Goyim therefore cannot demand that Jews recognize their theological based belief systems as anything more than av tuma avoda zara. Specifically NT Goyim “not under the law” therefore these same Goyim cannot dictate the meaning nor intent of Torah commandments in general or the mitzva of Moshiach in particular.

Medieval g’lut literature – Saadia Gaon, Rambmam, Yehuda Halevi, and later thinkers rely upon assimilated Tzedduki embraced Greek deductive logic rather than P’rushim פרדס inductive reasoning which defines the k’vanna of both the T’NaCH and Talmudic literature — both Primary sources as opposed to the post Sealing of the Sha’s Bavli secondary sources.

Islam has no more a foundatin in Torah than Ishmael dedicated at the Akadah or JeZeus replaces the Avot as “the son of God” that subsumes the chosen Cohen people and oath brit land. Both the TN church and still later mosque openly reject the revelation of the Torah at Sinai. A point not subject to negotiation. Torah does not apply to their av tuma avoda zara worship of other Gods.

Goyim ignorant of Hebrew neither a Torah nor Jewish problem. Post Shoah both Xtianity and Islam now qualify as stateless dhimmi populations without a country of their own. Xtian now wait for their pie in the sky 2nd Coming and post defeated Arabs in ’48 & ’67 Wars directly compare to Jewish refugee population prior to Israeli Independence as a nation-state in the Middle East.

Goyim bible translations utterly dismissed starting with the virgin birth Zeus raping a married woman “Marry” to father JeZeus. The kabbalah of Oral Torah known as פרדס preantidates both the NT and Koran Harry Potter religious fictions. Rabbi Akiva received the kabbalah of פרדס from the P’rushim who commanded the mitzva of lighting the lights of Hanukkah.

Goyim who never accepted the revelation of the Torah – tohor middot live within the Yatzir Ha-Tov within the hearts of the chosen Cohen people – their mythologies Jews likewise reject. Measure for measure as the definition of the 2nd Sinai commandment which Goyim all reject to this very day. As Adam and Hava a married couple so to in the Loom-warp/weft T’NaCH and Talmudic relationship פרדס affixed as pairs: דרוש\פשט to aggadah and רמז/סוד to halacha; no different to the משל of Israelites making bricks from straw to the נמשל of middot affixed to both T’NaCH and Talmudic literatures. This kabbalah defines how the Talmud and Midrash interpret T’NaCH and employ halachot contained in specific sugyot as בניני אבות to make a משנה תורה – Legislative Review – re-interpretation of the language of “Home” Mishnaot to which the Amoraim scholars attached their Gemara commentaries thereto.

TANaKH and Talmud command prophetic mussar, not history. Meaning: all legal reasoning, narrative, debate, custom, memory, social history etc serves as משל roads which all lead back to “Jerusalem”. Covenant does not corretly translate brit which means “alliance cut through sworn Torah oaths”. Hence the couterfeit faiths employment of “covenant” as false as the Goden Calf-אלהים word idolatry. Substitute theology does not replace the oath sworn by the Avot to cut an oath alliance to eternally father the chosen Cohen people. Neither Yishmael nor JeZeus can replace the Avot in this the definition of the Torah oath brit faith upheld every Yom Kippur where Jews remember the oaths sworn by the Avot as our t’shuva.

The Torah does not require “Jews” to defend it against avoda zara – such an idea utterly absurd. Jews have a Torah obligation to keep the Torah brit לשמה. The curse of g’lut, Jews cannot do mitzvot לשמה – hence the Wilderness generation has no portion in the world to come.

פרדס predates NT – the lights of Hanukkah Jews dedicate to never again forget the Oral Torah/פרדס inductive logic. Hanukka before the NT. Saadia, Rambam, and Halevi all highly influenced by the re-discovery of the ancient Greek philosophies concealed by the Church after Constantine became emperor. The Muslim invasion of Spain released the ancient Greek texts concealed by the church for 4 or more Centuries – fact not rhetoric.

Historical speculation does not concern Talmudic scholarship but far more akin to German Protestant Higher Criticism of the late 19th Century. The Books of Maccabbees not included within the sealed masoret. Rabbi Akiva taught the kabbalah of פרדס which all Torah scholars in both the Yerushalmi and Bavli respect and obey. Herein the sages refer to the Talmud as the “Oral Torah”. Only a טיפש פשט fool argues that the Talmud exist as a Horev Oral Torah revelation! Rather the revelation of inductive logic so completely alien to the ancient Greek deductive logic – herein defines the revelation of the Oral Torah at Horev through the introduction of middot.

Influence does amount to betrayal because the 2nd Sinai commandment both the Book of Kings and Ezra serve as precedents wherein the Talmud defines avoda zara as 1. ערב רב-assimilation and 2. intermarriage as found in the Book of Ruth. Ruth defines ger tzeddik the other Moavite wife – simply a Shiska married to a Jew.

While its hard for g’lut Jews to accept the fanatical: “all” assimilation “all” Greek logic “all” medieval rationalists – Karaim arguments. None the less, the 2nd Sinai commandment stands as judge. Any Jewish thinker who uses Greek deductive logic models violates the 2nd Sinai commandment. Proof: the Siddur instructs that on Hanukkah that the ערב רב רשעים sought to cause Israel to forget the Oral Torah. Therefore, “influence = betrayal”. The brit defines the boundaries of legitimate thought, as defined by the 1st Sinai commandment. Jews who remain in Egypt (לאו דוקא) worship other Gods. Meaning, assimilated and intermarried Jews adopt Goyim cultures and customs and abandon Jewish cultural traditions no different from the Hanukkah blessing which condemns the Syrian Greeks לאו דוקא for attempting to cause the Jews to forget the Torah – משמע – Oral Torah.

Blessing\\Curse unbridgeable gulf between the righteous pursuit of judicial justice in brit lands from theological belief in creed created Universal or other God-heads, as determined through public societal belief systems. Education vastly distinguishes between the ignorant masses who can but only rely upon “faithful” translations … from Torah scholars who understand that “basically” all translations – skew and pervert – the Original mother tongue. T’NaCH written in Hebrew and Aramaic not Greek nor Latin. Foreign religions express the cultures, customs and traditions of Goyim not Jews of ancient Judea. As such, the Xtian bible translations and Muslim koran address their people not Jews. We have our own cultural traditions as a people. Repeatedly throughout history these great monotheistic religions have attempted to force a “one size fits all ‘communism’ upon not only Jews”. The Crusades serves witness to this war crime.

A one word example which proves this point precisely from the Torah itself. The 1st word of the Torah all Xtian narishkeit(Yiddish for idiotic) bible translations write “In the Beginning” or words to that effect. Within the 6 letters of this opening Torah word “בראשית”, contained words within words a key quality known as רמז. For example: ברית אש, ראש בית, ב’ ראשית all key ways to interpret the k’vanna of בראשית simply translated as “in the beginning”. Goyim worship their bibles, calling them the “Word of God”. But, bottom line, this “God” not the god of the Jewish people. Arabs worship their tawhid Allah as the one and only God and Muhammed his prophet. But neither this nor that the God or prophet of the T’NaCH Jewish common law legal literature. These self proclaimed ‘Sister Religions’ fail to grasp that the T’NaCH & Talmud exist as Constitution of an “ideal” Republic within the borders of the lands established by means of sworn oath cut between our local god and Avraham Yitzak and Yaacov – the fathers of the Jewish people.

Arabs insist that Jews changed the Torah, that really Avraham bound Yishmael at the Akadah. That’s a nice story and Arabs fervently believe it. But the Torah serves as the basis of Jewish common law. Common law does not stand upon theologically created creed belief systems but rather legal precedents. Its this מאי נפקא מינא “What difference does it make?”, which forever separates the established culture and customs practiced by the Jewish people in a tiny country from the religious beliefs of huge Goyim societies across the Planet Earth. No different from the native Indian cultures and customs which Xtian believers have basically obliterated in the New World.

On October 7th 2023 Hamas attacked and slaughtered Israelis outside the borders of Gaza. The unilateral withdraw from Gaza – August 15, 2005 – culminated assassinated PM Yitzhak Rabin’s Oslo II Accords of 1995. The latter stands upon the precedent of PM Begin and President Sadat’s Camp David Peace Accords with diplomatic assistance of US President Carter. As a private citizen I do not know why PM Sharon withdrew from Gaza. Arafat launched the 2nd Intifada consequent to Oslo and the Gazans threw the “sole Representative of the Palestinian People” permanently out of Gaza. But strongly suspect that PM Sharon based his decision upon the leadership precedent establish by PM Begin who returned (for the 2nd time) the captured Sinai back to Egypt to achieve a peace that has held to this day.

On Oct7th 2023 Hamas together with UNWRA attacked and slaughtered some 1200 Israelis murdered in one day. At the time personally favored Sharon’s bold leadership over Bibi’s. But Oct 7th conclusively proved that PM Sharon’s initiative utterly and horribly false, evil, and wrong. This surprise attack, compares to the Dec7th 1941 Pearl Harbor, which caused FDR to approach Congress for a declaration of war. The UN, England, France & Russia – later condemned Israel for war crimes committed in this two year Oct 7th Abomination war. Israel demanded a complete return of our stolen citizens held in brutal conditions – which the Red Cross refused to visit. Under President Trump, post war did Gazans surrender all captive and stolen Israelis! Under Trump 2.0’s leadership, the imperialism of England France and Russia, which has so dominated all previous Arab Israeli wars – imperialism expressed in UN Resolutions 242 and 338 key examples – finally expunged from the Gaza Peace Plan.

A key to learning Torah requires a discerning eye which consciously separates ‘like from like’ – which the Talmud defines as “understanding”. And distinguish a רמז from a סוד. If any person truly respects the Hebrew T’NaCH, (Written in response to a rather preachy set Xtians who seem to insist that Jews reject the Bible out of sheer stubbornness. Oblivious to how post Shoah facts on the ground have witnessed a complete and total role reversal; Israelis like myself say: “Put up or shut up”. Step off your soap-box. Cause your hyped “2nd Coming”, this Jew does not believe.), simply making glib general declarations about Jewish ignorance – seems particularly arrogant – at least to me. Throwing NT verses, as if that says it all, preaches to the wrong crowd. Personally welcome open dialogue with all persons who express a sincere interest to share and express their different takes and perspectives – how they learn classic texts. But preaching down to a ‘damned Jew’, post Shoah, simply NO.

These two above mentioned Hebrew terms, together with דרוש ופשט qualify as rabbi Akiva’s understanding of the revelation of the Oral Torah at Horev which Moshe Rabbeinu heard ‘baal peh’. This 2nd Judean commonwealth kabbalah tradition, it permits Torah scholars from all generations and walks of life to study and learn T’NaCH Talmud aggada/halacha as the mussar k’vanna for all ritual acts of עבודת השם. The verb עבודה perfectly defines halachic ritualism because neither positive and negative Torah commandments require k’vanna any more than do halachic ritualism as codified in the Shulkan Aruch. NT Greek, that language lacks the nuance to discern between מלאכה from עבודה.

“In the beginning” with the Book of בראשית, the Torah introduces “av” wisdom commandments rather than declares the history creation of the Universe in six days, as all English bible translations emphasize. The creation story משל-metaphor, the Talmud understands interpreted through the נמשל – referred to as time-oriented mitzvot; this unique type of Av Torah commandment defines the k’vanna of the Book of בראשית. The next three Books of the Written Torah introduces the concept of positive and negative commandments (which ideally serve as precedents) ‘designed’ to elevate these secondary commandments – which do not require k’vanna. As to wisdom commandments which do require k’vanna. This wisdom skill equally applies to the warp/weft loom known as Talmudic halacha/aggada. No fundamental understanding based upon the first Word of the Torah no bible translation, including Aramaic, either directly or even indirectly implies.

The two Aramaic most famous translations of the Chumash serve as reading primers designed to aid and assist Jews in later generations to easily read Talmudic literature which employs Aramaic, as well as the mystic/non prophetic Book of Daniel. The Xtian translations one & all err and declare the Book of Daniel a prophetic Book. However prophets most essentially command mussar and only occasionally delve into ‘end of days’ mysticism. Who ever authored the Zohar, it seems to me a post 1242 burning in Paris of the Talmud stop-gap Reshon Era publication, made the choice to write in Aramaic like the Book of Daniel. The Zohar views סוד of פרדס as secret mysticism. Rav Nemuraskii taught me otherwise. He taught me that רמז וסוד attach to the warp of halacha as opposed to דרוש ופשט affixed to the weft of aggada. Herein defines the sh’itta of how my Rav taught me how to learn the sealed Primary Sources of Yiddishkeit.

The Xtian av tuma avoda zara – which roughly means evil spirited idolatry – knows nor teaches absolutely nothing of the culture and customs – both of which define Jewish identity for thousands of years till this very day. Instead their false prophet style literature relies upon Greek – Roman written (gospel of Mark authored in the city of Rome) to define the Jewish culture and customs that prevailed in ancient distant lands far removed from Goyim today. The false prophet Muhammad did the same with his Koran.

Why should an Israeli Jew refer to the major religions which have dominated the history of Man Kind, even in distant lands as India and China? This question at least to religious Goyim ‘pins my ears to the wall’. But post Shoah and 2000+ years of Jewish refugee status, meaning deprived of social and political rights, where Arabs labelled Jews as dhimmi and Xtian – well their disgraceful history speaks for itself. Now the “refugee shoe” both these religions forced to wear. The UN can spew its non stop condemnations of Israeli national Independence and pretend that it compares to the Pope who sends priests into Jewish shuls on shabbat to preach conversion – oblivious to the fact that post Shoah the UN established. Israel won its National Independence through two wars, the UN established through post War great power fiat. Arabs fought both of those wars with the intent to throw the Jews into the Sea and complete the Nazi Shoah vision.

A false prophet encourages people to worship other Gods. An obvious given. Hence both the NT JeZeus together with his false prophet Paul and NT support writers and the Koran Muhammad false prophet, skirts this difficulty by unilaterally declaring – by means of their own unique theological belief systems – that their Gods JeZeus or Allah one in the same – with the local tribal god of Sinai. Goyim never accept to this day the Torah revelation that tohor Divine spirits live within the hearts of the Yatzir Ha-Tov Cohen people alone. Goyim “not under the law” therefore Goyim do not determine nor define nor clarify Torah common law judicial precedent based commandments and mitzvot.

Both av tuma avoda zara declare their fervent belief in the theology known as “Monotheism”. Alas this common theological ploy well known to the Jewish people through the Ages. Ancient Persian theology which prevailed during the reign of Cyrus the Great – and expressed through the religious belief system of Zoroastrianism – duplicated the Xtian and Muslim narishkeit nonsense of Heaven vs. Hell God vs. Satan fiction on par with messiah Harry Potter to the witching world of England. That religion believed in an afterlife, good deeds, it enshrined “prophesies” of a savior (Saohyrant) and clearly had a strong influence over both the much later NT and Koran av tuma avoda zara.

The latter two style themselves as “sister religions” to Judaism. The koran falsely declares that prophets sent to all peoples in all lands and that the Arabs of Arabia were the last people to receive their prophet Muhammad who spoke in their home tongue. Goyim never accepted the revelation of the Torah at Sinai. They rely instead upon theology and Creed based belief systems like for example the Muslim Tawhid and the Xtian Nicene Creed.

The NT for example, redefines prophesy as witchcraft; while Islam declares that prophets sent by Allah to all peoples and nations on this Earth and speak in their native tongue. Moshe and Yona sent to Jewish exiles enduring oppression in Egypt and Assyria respectively. The king of Assyria for example, his alien “repentance” simply an Indian Summer! Shortly thereafter the visit by the prophet Yona, the empire of Assyria totally collapsed! Furthermore the Xtian notions of “repentance” has nothing to due with the Torah concept of t’shuva. The latter verb requires Jews to remember the oaths sworn by Avraham Yitzak and Yaacov, which serves as the basis k’vanna of kre’a shma tefillah together with acceptance of the Written and Oral Torah. T’shuva remembers the oaths sworn by the Avot wherein they individually cut a oath alliance – with their local god in heaven – to father the chosen Cohen people. Moshe brought Israel out of Egypt to conquer the oath brit land inheritance of the Avot. Justice through law defines the revelation of the Torah at Sinai. Not any belief in any theologically created Universal Gods of monotheism.

This key distinction separates prophetic תוכחה נבוא mussar which defines the whole of the Torah literature. Only Israel accepts – to this day the revelation of Torah common law – the obligation to rule Canaan with justice – as faith. Judicial common law simply not any theological belief system. The false prophets of the NT and Koran, by definition seduce people to worship other Gods ie the 2nd Sinai commandment! Moshe sent to Egypt where our local god judged the Gods worshiped by both Par’o and the Egyptians. The prophet Yehoshua cut a oath alliance with Israel prior to commencing his 7 year war to conquer the “giants” within Canaan; that our local god would judge the Gods of Canaan like to the Gods of Egypt, judged in the life time of Moshe his teacher.

The entire av tuma avoda zara of Monotheism despises the 2nd Sinai commandment. Both Xtianity and Islam relegate the 2nd Sinai commandment to idols of clay or gold. Both ignore the plain simple fact the the ancient Persian religion mentioned above, Jews rejected back then – despite farce persecution to convert. No different than the behavioral practices of church and mosque – as av tuma avoda zara.

During the bitter ‘Dark Ages’ of European and Muslim barbarism which witnessed the complete deterioration of ancient Roman road systems; people perhaps traveled from their homes all of 10 miles in their lifetimes! Jewish communities in g’lut/exile faced harsh threats of assimilation and intermarriage. Upon these two legs stand all av tuma avoda zara worship of foreign Gods which false prophets preach and extort their followers to believe. Hence the religion of g’lut Judaism evolved out of the bowels of Talmud and Midrash literature to address the communal needs of g’lut Jewy scattered like seeds tossed in the wind.

The Torah defines “prophet” as a person who commands mussar. Torah prophets do not predict the future as the NT Protocols of the Elders of Zion fraud forgery “fulfills”. Prophetic mussar applies equally straight across the board to all generations of the chosen Cohen seed of Avraham, Yitzak, and Yaacov. Each of whom swore a Torah oath to father this unique people.

Bible translations read that the God of these three fathers of the Jewish people swore an oath to give the land of Canaan as an eternal inheritance to their chosen seed. If their god – the greater party to the alliance – swore a Torah oath, then how much more so the lesser party to this alliance – likewise swears a Torah oath!!!

Neither the false prophets in the NT nor Koran even know how to swear a Torah oath! As such neither av tuma religions of avoda zara has ever contemplated the oaths sworn by the fathers by which our local god eternally creates from nothing the chosen Cohen people to this very day. Neither religion ever grasped that judicial common law share zero/nothing\no common ground with theological belief systems whose false prophets create Universal Gods using the tools of theology, no different than a craftsman uses his tools to forge idols.