The B’HaG, part of the last generation of the Gaonim scholars. Writes a chiddush that the lights of shabbat and Hanukkah a mitzva from the Torah. This chiddush, its what separates dynamic פרדס inductive logic from Rambam’s static deductive Greek assimilated logic. A 1000 years previous Jews fought a Civil War which pitted the assimilated Tzeddukim sons of Aaron against the P’rushim who passed down the Oral Torah/פרדס kabbalah to rabbi Akiva, Hillel, Yishmael, and Yossi HaGalilee. This rabbinic tradition separates how to learn the warp halachic sugyot of the Gemara precedent search/common law\ on how to interpret the language of the Home Mishna viewed from different “trial witness-like, but different” perspectives.

Common law a judicial legal system rather than a legislative statute law system of legal jurisprudence. משנה תורה means both common law and likewise ‘legislative review’. The weft Aggadic threads of Talmudic comman law make a drosh comparison of similar but different sugyot throughout the NaCH prophets to ascertain prophetic mussar k’vanna. The woven Talmudic garment “creates” wisdom/time-oriented Av commandments from the soil of positive commandments and Talmudic halachot which in and of themselves do not require k’vanna.

Contrast British common law courts. Statute laws imposed by the British Parliament in London – they define the Constitution of England. Hence the British common law court system cannot overrule a law passed by Parliament like the US Supreme Court can rule a law passed by Congress and the President as “unconstitutional”.

King David, the Tannaim in as recorded in the Yerushalmi Talmud, debated whether he established conquered Damascus as a ‘city of refuge’. Clearly king Shlomo rejected a Sanhedrin Federal Court system! All the kings thereafter both from Yechuda and Israel never once make reference to Sanhedrin common law courtrooms anywhere in the T’NaCH. The Yerushalmi in Makkot discusses the number and scope of cities of refuge and preserves tannaitic disputes not found in the same form in the Bavli. This debate concerning David’s conquest of Damascus connected to the broader sugya of כיבוש דוד and the status of סוריא (Syria conquered by David), touching the permissibility to expand the Cities of Refuge from the Torah established 6 to 9.

I asked this very question to the Rosh Yeshiva and he confirmed that the reading of the D’varim 19: ויספת לך עוד שלש ערים על השלש האלה, implies its permissible to expand the original Six cities to Nine cities. If Damascus became part of Israel through David’s conquest, would institutions dependent upon territorial sanctity—such as cities of refuge, tithes, shemittah, and courts—extend there? Pro–כיבוש דוד (David’s conquest has legal force): Rabbi Akiva Rabbi Yishmael (in some versions) Rabbi Meir. Anti–כיבוש דוד (Syria does not fully attain Land status): Rabbi Yose, Rabbi Yehudah, Rabbi Shimon.

What distinguishes the cities of refuge from the Great Sanhedrin\Mishkan Shiloh/Temple Yerushalim\, the later has jurisdiction only within the Torah established borders of ארץ ישראל whereas the Small Sanhedrin, by definition a place of exile for accidental deaths, stands on the borders of the conquered lands of Israel. The land dedicated to the chosen seed of Avraham expansive to include Iraq!

Under such a model, the city of refuge is not primarily a sanctuary; it is a frontier judicial institution; the spokes of the Merkabah wheel whose central hub Shiloh or the City of David – a Federal Sanhedrin Capital Crimes Court system. Many classical authorities distinguished between the promised borders in Bereishit (“from the river of Egypt to the Euphrates”) and the territory actually settled under Yehoshua. Hence the Yerushalmi debate concerning the status of Damascus. A debate about the relationship between central authority and frontier jurisdiction within the Torah’s legal system. The cities of refuge are uniquely positioned to reveal that distinction because they are the one institution whose number the Torah explicitly authorizes to increase when the borders increase.

Moshe Rabbeinu according to rabbi Meir imposed a תנאי כפול upon the 21/2 tribes in קידושין. Those 3 cities of refuge serve as a precedent to the issue of king David’s conquering Damascus. This famous interpretation by rabbi Meir included in קידושין due to this wisdom commandment. The קידושין\גט diode relationship where both mitzvot exist, like shabbat and Moshiach, as time-oriented commandments which require prophetic mussar as its ברית חדש k’vanna within the heart. All time-oriented av Torah commandments – a matter of the heart – like תפילה. All wisdom commandments (דאורייתא או דרבנן) require prophetic mussar as their definition of Oral Torah tohor middot (מלכות לשמה). Specifically wisdom commandments swear a Torah oath (שם ומלכות) based upon the תולדות relationship which ברכות have with Torah brit oaths.

The primary בנין אב/precedent – תמיד מעשה בראשית. The Aggada בראשית creation story not understood through a טיפש פשט literal reading of the words of the בראשית aggadah! Rather the Torah opens with the introduction of Av Torah commandments – by means of this aggadic story of creation – known as time-oriented commandments. תולדות קום ועשה ושב ולא תעשה מצוות do not require prophetic mussar as their k’vanna; they exist as “forms” or ritual observance of commandments. The aggadic story of Cain proves that the Torah rejects ritual commandments\barbeque to heaven/ – as the primary Torah commandments. Rather, these secondary Torah commandments serve as precedents (together with halachot in the Talmud) whereby the generations of the chosen Cohen people – through wisdom – can make an aliyah of תולדות מצוות unto אב טהור זמן גרמא מצות.

What stands Torah Constitutional common law apart from the av tumah avoda zarah “daughter religions” … the latter presented as historical facts; the former absolutely depends upon Israel keeping the Pesach Yovel as did Yehoshua when he crossed the Jordan river with Reuven Gad and Menashe as the tip of his invading spear! Contrast the next generation which abandoned the Torah as the Constitutional mandate of the land and worshipped avoda zarah. Clearly during the times of the בית שני the Talmud records that the Yovel never observed. The issue at hand, did king David throughout his reign keep the Yovel and establish the Federal Great/Small Sanhedrin Federal Common law court system?

What’s clear, that king Shlomo judged the Capital Crimes case of the two whores and dead new born child in his own court rather than before a Sanhedrin court! All the kings of rebellious Israel never kept not the Yovel nor the Sanhedrin Federal court system. Did any king of Yechuda, prior to the Bavil g’lut keep Yovel and a lopped of Sanhedrin court system? The avoda zara of king Shlomo did not occur at the end of his reign but at the beginning when he ignored the prophetic mussar Natan commanded David not to copy the ways of the Goyim and construct a Cathedral/Temple! From day one Israel warred against the nations of Canaan. Therefore “blood on his hands” directly refers to king David’s failure to judge Uriah before a Sanhedrin Capital Crimes court!

The chiddush offered here that the classic טיפש פשט literal understanding of pushing off building the Temple to David son, compares to a screen door on a submarine! Clearly by the time of Yermia the kingdom of Yechuda rebelled to keep the Yovel. What significant, Yovel/Pesach\Freedom the fundamental condition to establish Sanhedrin Federal courts over the 12 Tribe Republic. After the kingdom split into Civil War consequent to the Natan curse upon David and exemplified by Shlomo confusing building a Cathedral copy of how Goyim worship their Gods like later kings copied how Goyim constructed their altars, did king Shlomo keep the Yovel. IF king Shlomo did not keep the Yovel, prior to the permanent split that occurred in the reign of his son at Sh’Cem, THEN no king of Yechuda kept the Yovel. NO Yovel No Sanhedrin Courts, other than the korban of Cain like the Sanhedrin court Nepoleon established in Paris.

Therefore, what distinguishes both NaCH and Talmud as “PROPHETIC” … both this and that address all O’lam Ha’bah future born generations to re-conquer the homeland, establish the Yovel in the land, make the Written Torah the Constitution which mandates specifically the Federal Sanhedrin court system over the 12 Tribes of the Republic. This reality has yet to occur. The daughter religions of av tuma avoda zarah declare a revisionist history and seek to impose their substitute theologies upon all humanity. Torah has yet to function as the written Constitution of the chosen Cohen Peoples’ Republic.

The Core revelation of the Torah at Sinai לשמה – תורה לא בשמים היא. Who then constitutes as כה אמר אלהים? Justice לשמה not in the heavens but dependent upon righteous court justices – אלהים. Therefore the prophets command their mussar in the name of the Sanhedrin court. Tehillim 82: אלהים נצב בעדת אל. The prophetic language כה אמר השם, inseparable from the restoration of righteous lateral common law Sanhedrin courts. Did any Davidic king after David actually maintain a functioning Yovel-based constitutional order over all Israel? That evidence certainly supports the argument that the constitutional ideals of Torah were only partially realized in the monarchic period. Without the Written Torah as the Constitution, then no Torah mandate for the Yovel. No Yovel no Tribal Republic with משנה תורה Sanhedrin legislative review over statute law imposed by either tribal judge or later kings!

The form/substance – holy\most holy divide: Mishkan\Temple “FORM” vs. the נמשל “SUBSTANCE”, the kabbalah of Shekinah based upon: ועשו לי מקדש ושכנתי בתוכם. Which rabbi Yechuda Ha’Nasi interpreted the tefillah אורייתא – קריא שמע – בכל לבבך\כם as the Yaacov vs Esav spirits which wrestle within the heart of bnai brit Cohen Israel. Rabbi Yechuda employed the משל\נמשל of Yatzir Ha’Tov which eternally in all generations wrestles against the tuma spirit his Mishna refers to as Yatzir Ha-Ra. Herein defines the prophetic mussar of the prophet Yermia’s ברית חדש which stands upon the מעשה בראשית aggadic metaphor story of the wisdom time-oriented commandment – 6 days of Creation and one day of not doing מלאכה. Therefore impossible for cursed g’lut Jews to observe Torah mitzvot לשמה – based upon the 1st Sinai Commandment wherein g’lut Egypt – לאו דוקא.

” The Hebrew Scriptures repeatedly speak of God’s promises, covenants, and prophetic words coming to pass.”
The question asked by me: Why? ברית does not correctly translate as covenant(s) but rather oath alliance which requires שם ומלכות based upon the בניני אבות of blessings which stand distinct from שבחים such as Tehillem which lacks שם ומלכות to swear a Torah oath. 2nd: Prophetic mussar grows through its rebuke(s) within the Yatzir Ha-Tov hearts of all generations of bnai brit Israel.

The p’suk D’varim 6:25 located in the 4th sugya(sub-chapter) of the פרק(chapter) that opens with שמע ישראל and concludes with אנכי מצוך היום לעשותם. All Torah sages agree – without dispute – that סמוכים [( סמוך meaning “adjacent” or “contextual”)] applies throughout the Book of D’varim/משנה תורה; meaning all sugyot(sub-chapters) contained within a פרק closely related and based and influenced upon one another – interrelated. This principle posits that the verses within each chapter contribute to a unified message or theme. In this case, Deuteronomy 6:25 sits within a framework that discusses acceptance of the “Yoke of the Kingdom of Heaven”. The foundation of this Great wisdom commandment(time-oriented mitzva) יראת שמים – understood to mean: “Baal Shem Tov” or “master of ones’ good name reputation” touching “righteousness”.

The cherry-picking manner of the gospel cheap counterfeit denies this fundamental basis by which Jews – who stood and accept the Torah revelation at Sinai – understand “our” Torah. This gospel practice of cherry-picking, or taking verses out of their broader context – Roman gospel propaganda. Employed to undermine the richness of the Torah as understood within Jewish tradition, and therein to promote Civil War. Far easier to destroy a Jewish revolt when Jewish sects destroy one another at the same time! Read your Josephus “The Jewish War”, there he tells how the warring sects of Jews fought as viciously against one another as they did the Romans themselves. One sect destroyed the storage granary in Jerusalem which caused a famine in the city early on during the Roman seige!

“You shall not take vengeance or bear a grudge against the children of your people, but you shall love your re’ah as yourself.” The Greek translation “neighbor”(πλησίον) inclusive to Goyim. Whereas רע/re’ah applies strictly and only to bnai brit. For example: the Book of D’varim lists two types of Goyim living within the borders of the land: the ger toshav vs. the na’cree. The ger toshav enjoys the right to sue an Israel for damages inflicted whereas the despised refugee such as the folk that the Assyrian king planted inside the uprooted kingdom of Israel, those refugees converted out of fear of lions! Those despised refugees had no judicial rights to sue an Israel for damages.

The use of πλησίον in the Septuagint reflects differences in theological emphasis and interpretation between Jewish and later Christian understandings of the commandment. This distinction quite significant for understanding how ethical teachings in the Hebrew Scriptures – applied. For 2000+ years Jews have attempted to inform Goyim that belief in that Roman false messiah – a lie. Why? The mitzva of Moshiach no different from any and all other wisdom commandments within the Torah – shabbat for example. Wisdom commandments apply equally to all Jews in all generations. The Roman forgery NT JeZeus introduces a lie false messiah God akin to Caesar who too called himself the “Son of God”.

Making a טיפש פשט literal reading of this prophetic mussar “metaphor” serves as a gross example, on par with the Xtian literal reading of the Creation story in בראשית, which ignores the opening introduction Main theme of the Torah – wisdom commandments//time-oriented mitzvot! Isaiah does not “add” to the nevuah of Moshe Rabbeinu! The mitzva of Moshiach a wisdom commandment no different from shabbat! All bnai brit obligated to pursue justice among our people. Just that simple. The NT perversion injects through the distortion of your Apostle Paul’s “original sin” that the messiah takes away all sin! What utter and total nonsense. King David cursed for his failure in the matter of Uriah baal of Bat Sheva.

Because Goyim reject the revelation of the Torah at Sinai (All 5 Books of the Torah revealed at Sinai). They fail disastrously to distinguish the revelation of the שם השם in the first commandment to the בראשית Names known to the Avot אל, אל שדי, אל עליון etc. Just as Goyim – starting with your imaginary Harry Potter messiah did not know how to distinguish between מלאכה from עבודה because the Greek language lacks this subtle nuance, and therefore totally miss the main theme of the Torah, introduced in the בראשית Creation “aggadah” story – wisdom time-oriented commandments require k’vanna!

The first commandment שם השם the Torah openly states that the Avot “did not know”. Now what separates the revelation of the first commandment שם השם from the Divine Names which the Avot called upon? ברית חדש of the prophet Yermia’s mussar directly turns to the main theme of the Torah introduced in the בראשית aggadah! Post Sinai revelation: תורה לא בשמים היא. Prior to this revelation תורה בשמים ובארץ. The pursuit of justice among our people – herein defines the “FAITH” of the Jewish people as expressed through the Torah constitutional mandate of Sanhedrin common law lateral courtrooms. The forth Book of the Torah returns the Wilderness Generation back to the Torah 2nd commandment curse of g’lut/exile. This theme first introduced with the expulsion of Adam, the curse placed upon Cain, the floods of Noach etc etc etc. The Wilderness generation preferred g’lut over invading and conquering Canaan for the explicit purpose of making the Torah the Constitution of the Republic of 12 Tribes.

The 2nd commandment forbids any and all comparisons to anything in the Heavens, Earth, or Seas. Words convey ideas just as do all forms of פסל. פסל inclusive of “word images” based upon the Golden Calf/אלהים. The כלל second commandment of Sinai defined through the פרט of the Golden Calf אלהים – פסל word translation! פסל does not translate into carved idol any more than “Give to Caesar what is Caesar’s, and to God what is God’s.” fulfills the words of the prophets! Θεός (Theos) no different from אלהים\Golden Calf!

The second commandment indeed prohibits any representations or comparisons to God, explicitly rejecting idolatry in all forms—physical, verbal, and conceptual. This includes any attempt to reduce the divine essence to human understandings or depictions. The understanding of פסל extends beyond the טיפש פשט “carved idols.” The gospel parallel between Θεός (Theos) with אלהים (Golden Calf) exposes the fundamental negative commandment which curses avoda zara. Attempts to restrict avoda zara to graven images, the prophets utterly mocked in total absolute contempt. This same vomit equally applies to the theological nonsense called “Monotheism”.

Neither the ancient Greeks or Romans or Church or Mosque ever to this very day accept the revelation of the Torah at Sinai – to pursue justice: fair compensation of damages through common law courts of law. תורה לא בשמים היא. Pirkei Avot instructs in ג:ב — כל אדם שמביט למעלה ולמטה ולפנים ואחור – טוב לו שלא נברא. The NT simple a cheap counterfeit fraud. אלהים and Θεός (Theos) serve as linguistic representations – both of which communicate “interpretations” “beliefs” “theologies” about God(s)! Isaiah openly mocked wooden carved idols made from wood used to heat ones’ home!

Therefore the Torah restricts “faith” to צדק צדק תרדוף. The utter nonsense of the gospel parallel between Θεός (Theos) with אלהים (Golden Calf) exposes the fundamental negative commandment which curses avoda zara, specifically through the gospel of “Give to Caesar what is Caesar’s, and to Θεός what is Θεοῦ..” Only the gospel “Lord’s Prayer” which directs prayers unto Heaven rather than within the heart expresses greater total ignorance and stupidity.

Human beings cannot comprehend the divine any more than a worm can comprehend human civilization. Therefore any attempt to conceptualize, describe, or “image” God — even in words — Av tumah avoda zarah. The Torah explicitly defines the differences which separate tohor from tuma spirits! To restrict פסל blind to the distinction which separates tohor from tuma spirits – simply טיפש פשט. Greek Θεός and Hebrew אלהים both – human attempts to conceptualize that which Man simply cannot grasp much less understand. Torah never commands “believe in God.” Torah commands “do justice,” “walk humbly,” “remember,” “act,” “judge,” “pursue.”

The Second Commandment prohibits any human attempt to conceptualize, describe, imagine, or linguistically represent the divine. Therefore פסל includes not only statues but all human God‑concepts — including אלהים, Θεός, “monotheism,” and theological language itself. The sin of the Golden Calf teaches that the ערב רב שאין להם יראת אלהים – did not worship “another god”; they worshipped a prepresentation of the God of Sinai. No different from later avoda zara which worships the stars as representatives of the Gods as Gods in their own right.

Isaiah command straight mussar: ואל מי תדמיון אל? No likeness, analogy, metaphor, conceptualization, theological creed/linguistic labels (אלהים, Θεός, Deus, Trinity, Tawhid, Allah) can jump from finite to beyond infinite. The gospel counterfeit introduces a philisophical argument; nothing more other than the essence of avodah zarah, dressed up as political theology.

Torah Commands Justice, not Belief: לא תטה משפט; לא תכיר פנים; לא תעשוק; לא תגזול; לא תעמוד על דם רעך. Neither the church or mosque has ever “fulfilled” this prophetic mussar. The Sinai revelation commands faith as the righteous pursuit of justice through Sanhedrin Torah mandated common law courtrooms.

Covenant does not mean brit. To cut a brit requires שם ומלכות; the Oral Torah middot אל רחום וחנון etc these spirit pronouns define the k’vanna of the first commandment Sinai Name. Brit a term applicable to sworn alliances. This Name not a word despite the fact that the Torah speaks in the language of Man. The sovereignty of השם לשמה — לא בשמים הוא. This definition of the 1st Commandment restricts Oral Torah tohor middot to the Yatzir Ha’Tov hearts of the Jewish people alone. Just as Sanhedrin courts jurisdiction depends upon Jews keeping the Yovel mitzva so too all other Torah mitzvot sanctified לשמה dependent upon observance of the Yovel mitzva. Pesach defines the k’vanna of Yovel-Freedom. Pesach has no Universal application to Goyim what so ever.

No such thing as “covenantal context”. Goyim word translations of the שם השם expose Greek cultural ideas of Gods which the Hanukkah Civil War forever rejected. Such foreign word translations like: lord or allah or Yahweh etc etc etc specific examples of the golden calf which translated the רוח הקודש to the word אלהים; no different from the Greek\Latin alien notion of covenant. Goyim reject to this day the revelation of the Torah at Sinai לשמה. Neither their bibles nor korans ever bring the revelations of the Name which means – that the God of Israel reigns only within the hearts of the chosen Cohen people when we rule the sworn oath inherited lands with justice. All Torah commandments sanctify this faith.

The chiddush that ברית requires שם ומלכות learns from the precedent of משנה תורה common law which stands the Torah law upon precedents/בניני אבות. The precedent for ברית learns through the תולדות of making a ברוכה as contrasted by saying a שבח like as expressed through reading תהילים prayers. Hence ברית requires swearing שם ומלכות through either standing before a Sefer Torah such as does Shemone Esrei in a bet knesset or sitting and davening tefillah דאורייתא by placing tefillen first. Tefillen like a Sefer Torah, in matters of swearing Torah oaths. Dedication of mitzvot לשמה not accomplished by pronouncing phonetic word utterances. Just that simple. The Golden Calf an av tuma catagory error on par with later Bible and Koran translations. Wisdom commandments/time-oriented commandments\ fundamentally discern between this סוד of השם לשמה which translations simply cannot grasp.

The Zohar published after the Rambam Civil War aroused opportunism by both the Pope and the king of France to seized the moment, no different from Pompey in 63 BCE! These latter day European opportunists capitalized upon Jewish chaos and internal anarchy by burning all the Talmudic manuscripts in France, and about 60 years thereafter expelling all the Jews therefrom. This latter tragedy resulted in the total victory of the heretic Rambam’s statute halachic perversion which uprooted the kabbalah of rabbi Akiva’s פרדס inductive logic replaced by Greek deductive logic. The ברכת המזון blessing for Hanukkah remembers when some 1000 years previous to the Rambam heresy that the Greeks attempted to cause Israel to forget the Oral Torah masoret as taught through rabbi Akiva’s פרדס interpretation of the Oral Torah 13 tohor middot אל רחום וחנון etc at Horev.

The revelation of the Torah at Sinai reveals a local tribal God totally unknown and unaccepted by the Goyim to this day. This fact in no way, shape, or form: implies that Judaism teaches that Goyim – forbidden to have a theological creed based belief system in their Gods as their religious founders establish in both the NT or Koran and any other religious text!

The mysticism expressed in Yesha’Yahu 2 validates the vision that the Jewish people not a race. Many Goyim have in fact become a ‘new creation’ גר צדק. This mysticism stand in stark contrast to the fact, immediately acknowledged that Israel has broken faith and worships avoda zara themselves! Avoda zarah the Torah curse which results in g’lut. The vision of the prophet centers upon Israel remembering the oaths sworn to the Avot and doing t’shuva like as did השם after the Golden Calf when the divine t’shuva annulled the vow made to cause Moshe to father the chosen Cohen people!

Amos 9 commands the mussar that the blessing/curse Sinai נעשה ונשמע oath pursues all generations of Israel. G’lut – the definition of this Torah Amos 9 curse. The Yom Kippur divine annulment of that vow made to Moshe forever seals the revelation of the Torah as unique to the chosen Cohen seed of the Avot alone. Clearly the “fallen booth of David” a לאו דוקא term. No different from Cyrus referred to as Moshiach by ישעיה. Zekharya 14 read every first day of חג סוכות. The vision of this Chag remembers the lone status of the Avot who dwelt as strangers in the land of Canaan.

The Hebrew word פסל does not correctly translate unto “carved images”, based upon the ensuing clause: כל תמונה the likeness of any existent object in the Heavens, Earth, or Seas! Word translations by definition affix to “graven thoughts”. רוח הקודש by stark contrast operates totally independent of physical or even mental notions or theological ideas concerning the Gods. Monotheism, for example rapes the 2nd Sinai commandment. During the Hasmonean Civil War the P’rushim openly abhorred Greek metaphysic which the T’zeddukim emphatically embraced. Later Philo of Alexandria Egypt (Jews in that city likewise built a grand Temple) openly embraced the T’zeddukim Greek worship of a anthropomorphic God.

שם השם in the 11 p’suk, a direct negative commandment not to swear false oaths – as did the generation of Noach which brought the floods. Observance of Shabbat fundamentally requires discernment between מלאכה from עבודה which the Greek and later Latin translations totally lack the nuance language to grasp. Hence the imaginary fictional character of Jesus did not understand that shabbat observance not limited to simply one day. Rather that by not doing מלאכה on the day of Shabbat, dedicates doing עבודה on the 6 Days of Shabbat! Shabbat, based upon the Creation story of בראשית means the entire week rather than the טיפש פשט literal reading of word translations which morph shabbat to a single day at the end of the week. Both Xtianity and Islam reject shabbat as the 7th day, yet insist that Shabbat limited to one day within a 7 day week!

The Greek term agape does not correctly define אהבה. The language of “love” requires making an acquisition. In the case of the Tefillah from the Torah known as kre’a shma, love in this case entails making the מלכות of Oral Torah middot אל רחום וחנון etc as the dominant spirits which impose the Yatzir Ha’Tov rule over the Yatzir Ha’Rah tumah middot within the heart. Tohor and tumah spirits defined through animals permitted and forbidden to eat. Yet both Xtianity and Islam eat tumah flesh such as pigs or camels! Proof that their word translation/interpretations utterly false. Animals in and of themselves not treif. The spirit of such animals which avoda zara employs causes the tuma Yatzir within the heart of Mankind to pursue theft, oppression, forbidden sexual relations and judicial injustice in this Earth.

Torah continuously addresses the abstract vision of the continuous struggle between the opposing Yatzirot within the heart of bnai brit Israel. Israel being just like Goyim – in this internal heartfelt conflict – only more so. The Torah differentiates the ערב רב which came out of Egypt, in the Book of D’varim the Torah refers to this ערב רב as אין להם יראת אלהים. Goyim who “read” the words of the Torah as if fiction on par with their NT or Koran works of fiction, assume that lack of fear of heaven refers to Amalek.

Amalek, a descendent of Esav. Esav in general and Amalek in particular never accept the revelation of the Torah at Sinai. Who then does this term Amalek refer to? Answer: antisemitism throughout the generations. Whenever ערב רב Jews (assimilated and intermarried Jews) abandon the oath sworn brit to keep the Torah לשמה within the borders of Canaan, (The land sworn to the Avot as the eternal inheritance of the chosen Cohen people whom the brit establishes that they and only they father.), the curse of Amalek plagues Jews like the 10 plagues destroyed Par’o & Egypt in the days of Moshe, Aaron and Miriam.

Post the Sinai revelation the vision of Torah faith restricted to the Mishkan; wherein the substance of רוח הקודש השם לשמה dwells within the Yatzir Ha-Tov middot. Hence rabbi Yechuda interpreted the בכל לבבך\כם language of kre’a shma tefillah – as acceptance of the yoke of the kingdom of heaven. Mitzvot observance, by definition not in Heaven. Hence a observant Jew tucks his tzitzits into his pockets whenever he visits a Jewish cemetery.

Torah ritual observance of commandments sets Judaism apart from foreign counterfeit religions which reject the revelation of the Torah at Sinai לשמה; no different from the the church in Thyatira who tolerate a false prophet aptly named Jezebel; a Goyah whom the Book of Kings abhorred who lived in the days of Eliyahu the prophet. Torah rejects the Goyim addiction to racial theories; simply because such notions that DNA responsible for human social behavior utterly absurd. DNA does not make a Man good or evil. Therefore all racial theories of superior/inferior race hatred – an utter Torah abomination.

In Israel two types of Goyim the Torah acknowleges גר תושב ונכרי. G’lut Israel likewise exists as one or the other classic type of foreign stranger: גר תושב the Gemara of Sanhedrin calls Bnai Noach; referring to Jews, like who lived in Spain during the Muslim ‘Jewish Golden Age’! The second type of g’lut Jew נכרי, the despised and hated ‘cursed Christ Killer’ Jews slaughtered through blood libel and host desecrations lies, taxation without representation which preceded mass imprisonment of western European Jewry thrown into Ghetto gulags for 3 Centuries.

In the post Napoleon shattering of the Church ghetto war crimes, Reform and Conservative/historical Judaism likewise falls within the גר תושב/Seven mitzvot Bnai Noach catagory. Whereas the kapo Jews who served the Nazis during the Shoah affixed to the נכרי classification of self-hating Jews who betray their people like Benedict Arnold betrayed the American cause to the British.

Aggada does not transform into halacha. Only the Rambam heretic among the Reshonim ruled halacha from aggadic sources. Shemot 20:11 does not dispute with the בראשית creation story. Both this and that command time-oriented commandments! Attempts to superimpose Rambam’s false interpretation of 7 mitzvot bnai noach = revisionist history. Onkelos translated the Name as “יי”. The Gemara of Shevuoth teaches that a person can employ the כינויים – אל רחום וחנון ect to swear a Torah oath. The Shulchan Arukh not a Primary sealed masoret source any more than any Reshon commentary! In the Yeshiva world Moreh Nevukhim not taught publicly! The Xtian polemics the result of a kapo Jewish convert post publication of the Rambam code in 1185, the direct result of the Nazi-like public burning of the Talmud in Paris in 1242. The Baali Tosafot condemnation of the Rambam texts in 1232 set the stage for the Jewish Civil War in Spain to jump over unto France.

A נכרי has no rights! That’s an open Mishna in Baba Kama. Jews forced in mass population transfers taxation without representation/forced ghetto imprisonment likewise have no rights! Drashot on p’sukim defines aggadic scholarship! Rambam’s Hilkhot Melakhim 8-10 based upon aggadic sources. Rashi on Sanhedrin 56b, and Tosafot there and in Avodah Zarah 64b precondition upon the Yovel! No Yovel no ger toshav. Ramban on Bereishit 34 (Dina and Shechem) speaks explicitly of the obligations of bnei Noach… simply false reading. Dina and Shechem lived when the Goyim had already abandoned the brit faith as taught in mesechta avoda zarah.

The Torah does not employ the language “bnai Noach” only the Talmud introduces this term? The Mishna written after the Bar Kochba revolt! By the time of the Gemara the Romans had already expelled almost all Jews from Judea and renamed that conquered province to Palestine!

Bnei Noach law does not apply till Israel rules the land. Yaacov fresh from g’lut hardly qualifies as “ruling the land”! Mesechta avoda zara teaches openly that by the time of the Tower of Bavel and for sure the destruction of Sodom etc the Goyim had abandoned the oath brit faith. Yaacov expressed a lasting anger against both Shimon and Levi as expressed through his blessings to both. He swore to Yitzak that he would command his children to bless the oath brit inheritance to their generations. Yet Yosef did not bless his brothers! Moshe by contrast did bless all Israel! Ramban expresses an opinion that does not fit with the realities which Yaacov greatly feared. Yitzak walked away from 3 wells he dug for the same exact reasons. Avraham lied to Avi-Melech and Par’o for the exact same reasons!

How God judges Goyim – outside of human knowledge. The Mishna teaches this explicitly when it curses the man who contemplates that which is above him, below him (devil) or behind him (literal creation of the Universe). The Gemara explicitly teaches that Yosef did not give מחילה to his brothers!

G’lut Reshonim do not override the sealed masoret. G’lut Jewry by Torah law cannot do mitzvot לשמה. G’lut the definition of the 2nd Sinai Torah curse. When David fled the land, as recorded in 1 Shmuel, he said: I have been forced to abandon God. Torah sages understand that doing mitzvot in g’lut done so that Jews do not forget what mitzvot are when we return and reconquer our homeland and keep the Yovel! David famous for his Tehillim! Tehillim by definition lack שם ומלכות.

T’shuva only applies in the oath sworn land. Did Ruth become a גר צדק in the land of Moav or Israel? The Mishkan instructs prophetic mussar through משל\נמשל which discerns between form (Mishkan) from substance (13 רוח הקודש middot) within the Yatzir Ha-Tov. תורה לא בשמים הוא. The statement concerning ד’ אמות in ברכות ח does not change the vison of either the Mishna or Gemara to serve as the model for the day when Jews reconquer our homeland and establish the Yovel and Sanhedrin courts mandated by the Written Torah Constitution of the Republic. Tehillem teach שם ומלכות but they do not employ שם ומלכות as a Torah oath like as does Shemone Esrei which lacks שם ומלכות!

G’lut Jews “remember” the oaths sworn to the Avot. The classic example g’lut Israel in Egypt. The case of where Ruth made t’shuva key. A Moavite in Moav cursed; a Moavite in Israel who becomes a גר צדק overrides the Torah curse to exclude Moav from the Jewish people.

Torah speaks in the language of Man. None the less worlds forever separate Torah as the Written Constitution of the 12 Tribe Republic who keeps the Yovel from scattered Jews in foreign lands struggling to maintain their cultural identity as Jews. Only the first blessing of the Shemone Esrei contains the oath שם ומלכות. The Siddur bases its blessings on סמוכים. Devarim 30:1-3 stands upon Israel in Egypt who remembered the oaths sworn to the Avot, consequently HaShem heard their tefillah.

Egypt לאו דוקא. All nations of cursed g’lut – specifics of Egypt through the generations. Based upon the first two Sinai commandments which Moshe taught as blessing/curse. Clearly t’shuva, based upon the Egypt model, applies to Jews in other lands.

But Moav, no t’shuva for hiring Bil’aam to curse Israel! EXCEPT in the case of Moav Ruth who made her גר צדק t’shuva in Israel. Had Ruth not made t’shuva in Israel, then no קידושין and therefore no יבום. So t’shuva can happen in g’lut but the conversion of a Moavite woman can only happen in Israel. Tehillem, a person can read and stop or interrupt at will – not so ברכות. The mitzva of ברכות functions as תולדות of oaths. All other “ברכות” in the Shemone Esrei qualifies as blessing due to their סמוך nature to the first blessing. If a person interrupts a Shemone Esrei to urinate, for example, obligated to start all over from the first “blessing”. מלכות does not mean “standing before the king” but rather dedicating Oral Torah tohor middot within his Yatzir Ha-Tov לשמה.

The teaching of Chazal עמוני ולא עמונית, מואבי ולא מואבית the consequence of Ruth. After Ruth even in g’lut a Moavite woman’s geirut perhaps valid. I cannot rule conclusively on this score. If for no other reason other than that the Moavite people now extinct. Talmudic common law stands on the יסוד of בניני אבות. Blessings in mesechta ברכות serves as common law precedents to learn oaths sworn in mesechta Shevuot. Gemaras Shabbat and Baba Kama ask the famous question: Do the toldot follow after the Avot based upon this fundamental set of learning. פשט works together with דרוש while רמז works together with סוד. The Talmud compares to a warp/weft loom which weaves the fabric of wisdom commandments/halachot which requires k’vanna.

Tehillim by definition not a Torah oath. Tehillim does not compare to standing before the altar at the moment of dedicating a korban and swearing a Torah oath of middot לשמה. Many employ nigleh to negate sod – as false as sod cancels nigleh.

The Talmud NEVER defines ברכות as שבועות. Why? Because Torah common law requires the generations of Israel to make the required דיוק. The logic of פרדס not a static Greek deductive syllogism like as expressed in the Rambam and Shulkan Aruch codes! Inductive reasoning dynamic not static. The Amoraim brought halachot from across the Shas Mishna and Tosefta as precedents. The heretical statute halachic codes did not! They organize halacha into rigid static egg crate catagories. The Rambam – Shulkan Aruch systematically organized halacha into categories not established by the Mishna.

The heretical error of statute law, besides copying Greek and Roman law – a direct negative Torah commandment which prohibiits copying how Goyim worship their Gods! They stood religious ritualized halacha – upon their own two feets. The Amoraim brought halacha to interpret different faces of the language of a specific clause within a specific Mishna. Period. They never organized halacha as a rigid code of law as did the g’lut rabbis who clearly did not learn לשמה. Neither kre’a shma nor tzitzit – just two examples – a mesechta in the Mishna.

The domains exablished by the Mishna – sealed. Rav could not add another domain. The heretical codes, besides copying how Goyim worship their Gods, Rambam even permitted Jews to daven in Mosques! These רשעים shattered the sealed masoret of the Mishna common law legalism and replaced it with (Rambam declared people need only read his code), a statute law religion of Judaism which undermined the vision of the Tannaim and Amoraim who sought to establish a model for Sanhedrin common law courts! Rabbi Akiva declared Ben Sisera and other writers as excluded from the “sealed masoret”. The Gemara employs all manner of toldot halachot as precedents and only as precedents to a given specific Mishna. Courtroom common law not religious statute law. Just that simple.

The Mishna as a vision for future Sanhedrin common law courts, when Israel establishes the mitzva of Yovel – which both seals and completes the Talmudic vision of justice as Torah faith. Converting the Talmud into religious ritual law, independent of the Mishna – wherein halachot stand upon their own two feet – a perversion on the order of baal worship.

The Mishna did not need to establish a separate domain for Shema, Tzitzit, Tefillin, Mezuzah, Teshuva, Tzedakah, Emunah or Ahavat HaShem. The sealed masoret of the T’NaCH and Siddur, function very very well. Hence post these רשעים errors, Jews today consequently do not understand the difference between wisdom commandments ie time-oriented mitzvot from commandments and halachot which function as religious ritual observances with no k’vanna.

Amoraim interpreted the k’vanna of the language of a given Mishna through making a precedent depth analysis of the Mishna. Courts have the purpose to interpret the Written Torah Constitutional mandate! Hence the 5th Book of the Torah named משנה תורה.

Not that ritual-mitzvot OR Talmudic halachot without k’vanna are empty. Rather that these toldot commandments and halachot serve as בניני אבות through which a person regardless of the generation can make an aliyah of commandments and mitzvot unto wisdom commandments and mitzvot. Once Israel keeps the Yovel then and only then shall Sanhedrin Courts unseal the currently sealed masoret. G’lut Reshonim who unsealed the sealed masoret – רשעים.

Tanya, Likutei Moharan no different than the Shulkan Akuch. They fail to affix halachic Amoric rulings to “interpret” the language of the Mishna based upon the 70 faces of witness perspectives. The Geonim or Reshonim who fell into the Tzeddukim error and attempted to interpret Torah with Greek rather than פרדס logic רשעים. The P’rushim called the Tzeddukim sons of Aaron ”resha’im”. The Geonim and Reshonim called the Karaim “resha’im”. Turning the common law Oral Torah into a religious code denies the Oral Torah in favor of Greek Logic.

The Rambam in his Yad or Nevukim never once distinguishes between פרדס: 7, 10, 13 halachic rabbinic middot and 32 aggadic middot from the static syllogism nonsense which the P’rushim totally rejected when lighting the Hanukkah lights.

The Rambam completely ignores the entire Tannaitic hermeneutic tradition. Rambam’s method of demonstration: the method of the philosophers. He never says: “Halacha is derived through פרדס.” … “Aggadah is derived through 32 middot.” He replaces the entire Tannaitic hermeneutic system with Greek logic.

The Raavad failed to point out the fundamental difference between Talmudic Common law from Greek/Roman statute law. The Baali Tosafot agreed with Rabbeinu Yonah court and in 1232 placed the Rambam into נידוי. The Rashba openly banned his Moreh – all based upon the precedent of the P’rushim rejecting Greek culture/logic as the basis to interpret the Written Torah, and therein – forgetting the Oral Torah. The Rambam removes “all trace” of Talmudic courtroom common law from his code. He removes “all trace” of how any Gemara halacha interprets – based upon this fixed perspective/witness testimony – affixed to the specific language of a Mishna. He replaces the entire Amoraic common‑law system with a Roman‑style statute code.

The entire Hanukkah revolt pits Torah she‑be’al peh vs. Greek rationalism. Rambam as a Greek rationalist rejects the Oral Torah established by the P’rushim during the Hanukkah Civil War. The Rambam denies the existence of wisdom time-oriented מלאכה which creates תמיד מעשה בראשית — מלאכים, despite Moshe sent as a מלאך to Egypt and Yaacov sending מלאכים to his brother Esav. He denies demons, magic, astrology, fundamental av tuma middot. He stands together with Philo as a Greek philosopher and not a follower of the Perushi Oral Torah traditions. Clearly the Baali Moar would have rejected the Rambam based upon his absolute rejection of the Rif common law code. Regardless that the Rambam did not vocally deny Mihna, Gemara as did the Karaim. None the less his guilt of walking in the camp of the Tzaddukim stands out.

The Mishna and later Gemara employ פרדס inductive reasoning to establish a model, a Light in the darkness, for g’lut Jews to remember Torah common law courtrooms. During the Hanukkah Civil War no Mihna nor Gemara existed for the Tzeddukim to reject. The Mishna written in 210 CE even worms would starve attempting to eat the bones of extinct Tzeddukim!

Clearly the Rambam does not classify as a Karaite either. At their height the Karaite opposition to the Talmud – a 50/50 split. Rambam threw his rabbinic weight with the Gaonim who rejected the Karaim! That’s to his credit. Had he supported the Karaites the rabbinic side might have lost the conflict! None the less neither the Rambam nor his son understood how to learn Aggadic and Midrash as common law drosh which interprets prophetic mussar as k’vanna for halachic mitzvot.

The Rambam does not deny Mishna or Gemara – he quotes from both BUT stripped of their essential “contexts”. This makes his statute law code a form of plagerism. His code utterly worthless in understanding common law courts! Hence the Gemara halachic process it denies – not through vocal opposition but silence. Impossible to “affirm the binding force of the Oral Torah and ignore the פרדס kabbalah with its middot replaced by Greek syllogism logic and Roman statute law.

The Rambam code, Tur code, Shulkan Aruch code all equally worthless in studying Talmud as common law. These statute law codifications they do not deny Mishna or Gemara, rather they empty the essential visionary Primary sources of their procedural contexts – how to rule the reconquered land of Canaan with judicial common law just righteousness.

Chazal based upon the ירידות הדורות error these statute law codes introduced, did not know how to deal with the post Napoleonic freedom from the ghetto gulags, other than by circling the wagons in fear of Injuns scalping their children! The 1937 cry: Jews of the World where are you? Hit deaf Chazal ears, no different than the 10 spies made their Wilderness generation likewise deaf dumb and dead.

These statute law codes jurisprudentially blind. The prioritize conclusions but fail to emphasize the Gemara priority of “means”. The consequence of the Rambam Civil War, other than hundreds of years of Jewish chaos and anarchy; the expulsion of all Jews from England in 1290 after two or more generations of enduring crushing taxation without representation! The expulsion of all the Jews of France in 1306 – which obliterated the Rashi/Tosafot common law Reshonim school! The collapse of Spanish Jewry which culminated in the mass expulsion of most Jews in 1492.

The German kingdoms copied British taxation without representation and mass population transfers of poverty stricken Jews. Rome imposed a three Centuries – Ghetto gulag ban upon Western European Jewish communities which ignited a mass population transfer from west to eastern Europe. Then came the 1648 Cossack pogroms brutally slaughtered at least 100,000 or more Jews in the Ukraine and Poland. Eastern European Jewry, despite chassidic efforts never recovered from this disaster.

Crisis after crisis continually threw Jews out of the frying pan directly into the fire. The consequences of Chazal failure to cast these רשעים gansters upon the dung heaps of history, culminated in the guilt of our people to respect the council of Herzl and move to Palestine mandate land prior to the 2nd White Paper permanently sealed the fate of European Jewry.

Clearly no Jew could have ever imagined the g’lut extending to the Shabbetai Tzvi false messiah, and post Napoleon anarchy. For a brief period Jews embraced Torah as their personal religious belief system in trade for French citizenship. But even that Indian summer terminated with the French Amalek antisemitism curse expressed through the Dryfus Affair and Russian pogroms. Rashi would have gasped in horror when Bismark unified Germany! The European Civil Wars known as WWI and WWII, coupled with the mass slaughter in Asia by the Japanese, Mao, and Stalin – no Jews – least of all Rambam – could have imagined!

But the Talmud teaches that HaShem created the world for his people. Where then does the Buck stop!? Who bears responsibility for the catastrophic failure of leadership among our people? The Torah stands upon two legs: the first and second Sinai commandments. This long cursed g’lut, by definition stands under the 2nd tuma leg of the Torah revelation at Sinai.

The Book of Iyov instructs the mussar of g’lut followed by redemption from g’lut. It stands in the shadow of remembering Egypt! The industrialization of murder darker than Jews throwing their children into the Nile river to drown! That Reform Jews could declare “Berlin as their New Jerusalem” only matched by Israelis declaring that homosexuals have equal rights in both Tel Aviv and Jerusalem!

הנסתרות לה’ אלהינו והנגלות לנו ולבנינו לעשות. We the post Shoah Yidden bear full responsibility for the Torah curses of g’lut due to avoda zarah. Secular Herzl – right while religious Chazal – wrong. Not one man. Not one code. Not one generation.
The entire g’lut oppression — Post Shoah Eichmann Trial Israelis — upon our shoulders the yoke of the kingdom of heaven. Shall we cause the Joy of Yovel to shine and rule this land and our damaged divided and hurt people with righteous Torah constitutionally mandated Federal Courts of common law within the borders of the 12 Tribes of Israel – the vision of the Moshiach; or shall we pursue the route taken by all the kings of both Yechuda and Israel?

Hebrews 4 expands the idea of rest beyond just a physical day to include a spiritual rest that represents the fulfillment of God’s promises through Christ. Kapo Paul uses the Sabbath as a starting point to argue that the true rest, God offers is found in faith and relationship with Christ, emphasizing the importance of entering this rest through belief. This doctrine violates the oaths sworn to Avraham Yitzak and Yaacov that they alone would father the chosen future born seed of the Avot to all generations. It invalidates the blessing/curse life in the oath sworn land vs death/Egyptian like slavery/oppression in g’lut lands. It substitutes belief in Christ as son of God for the sworn oaths which HaShem remembered and therefore annulled HIS vow to make the seed of the chosen Cohen seed come from the Avot alone.

Not through physical descent. Any Goy can convert and many have. Rather “only” through observance of Av wisdom commandments does the Chosen Cohen people תמיד מעשה בראשית get created from generations to generation.

Paul’s substitute theology likewise expressed in Romans 4 and Galatians 3; both insert that spiritual lineage through faith in Christ does not abolish the original covenant but expands the understanding of God’s promise. Alas Paul’s Supersessionism theology fails to account for the בראשית introduction of wisdom commandments/positive time oriented mitzvot\ as the medium which creates the chosen Cohen seed throughout all generations from Adam Ha-Reshon unto the present day. Paul’s theology addresses most emphatically Goyim living outside of the oath brit lands. This violates the k’vanna of the 1st Sinai commandment “who brought you out of Egypt”.

Faith belief in Christ replaces the first Commandment of Sinai. Torah “Law” commands mussar equally applicable to all generations of bnai brit. Goyim “not under the Law” according to Paul. The Gospel notion that Jesus “fulfilled the words of the prophets” as absurd as the substitute theology of Paul. Torah “Law” applies equally to all generations of bnai brit Israel. No one man can “fulfill” Torah prophetic mussar because it the “Law” becomes “fulfilled” this indicates it no longer applies.

Torah wisdom commandments/positive time-oriented mitzvot\, no one generations or individual has a monopoly lock over Torah wisdom as the NT directly implies that JeZeus literally did fulfill the words of the prophets. Wisdom commandments require k’vanna; meaning weaving within ones heart Torah prophetic mussar as the intent of doing positive commandments – herein distinguishes between wisdom Torah commandments from positive Torah commandments. Torah law a common law judicial legal system. JeZeus did not know this fact, just as he failed to understand the wisdom commandment of Shabbat which requires making a fundamental distinction between מלאכה from עבודה. The Greek gospel original manuscripts lack this ability to discern between these two verbs both of which refer to “WORK”.

The language “new brit” employed in the later prophets directly refers to wisdom commandments\positive time-oriented mitzvot, which the NT preplaces with its “new brit” belief in Christ as the replacement for the 1st Sinai commandment. The NT Supersessionism posits belief in Christ as the “New Brit” expressed within the mussar of Yermia לא:לא-לד. Belief in Christ not dependent upon ruling the conquered land of Canaan with judicial just courts! It ignores the mussar curse imposed upon the House of David for his failure as Moshiach to bring Uriah before the Bar of a Sanhedrin Capital Crimes Court!

The essence of the k’vanna of the 1st Sinai commandment stands upon Pesach/Yovel established in the oath sworn land. Did any king from David keep the Yovel? The NT replaces belief in Christ for the Yovel mitzva of the 1st Sinai commandment לשמה and declares belief in the Christ “rest” sets man at liberty from sin. This idea invalidates the obligation to rule the land with justice – make judicial fair restitution of damages inflicted upon bnai brit upon other bnai brit.

Hebrews 8:6–13 explicitly frames the “second covenant” as abrogating the first. The text presents not a replacement of Israel as a people, but a replacement of Israel’s religious system—Sanhedrin Courts, sacrifices: as dedications unto justice, and בראשית-ברית אש – oaths; replaced by belief in Christ achieves “perfection” that the Old brit failed to achieve. Supersessionism is traditionally defined as the claim that the Church replaces Israel as the chosen Cohen people. The NT repalces baptism for circumcision, Eucharist replaces korbanot etc.

Paul’s theology redefines Israel. Yermiah 31 interprets the Creation story of בראשית which introduces wisdom commandments\positive time-oriented mitzvot which require k’vanna within the heart/Yatzir Ha-Tov according to rabbi Yechuda in ברכות. The brit cut with the Avot can never become “obsolete” as the NT openly declares. The NT view JeZeus as a historical person. Torah first revealed in g’lut Sinai does not “remember” the past but rather the “present” who likewise came out of g’lut Egypt and accept the Torah revelation of Sinai. The Talmud emphatically supports this fundamentally different understanding.

Rabbi’s Mishna and later Gemara composed “after” the Bar Kochba revolt. Caesars had already committed to the policy of expunging the Jews from Judea and replacing the name of the land to Palestine. Therefore the Talmud does not codify court halachic rulings but rather serves as a “so to speak” prophetic mussar to the day when Jews re-conquer Canaan and rule the land with Torah constitutionally mandated Sanhedrin common law courts.

How then does the Talmud (Mesechta Sanhedrin) define the mitzva of ger toshav labeled as bnai noach? Talmud address Jews in g’lut cursed realities which pattern themselves to the slavery of Egypt and Par’o. Two classifications of Jews in g’lut 1. Ger Toshav 2. NaCreeim. Clearly Jews during the forced expulsion population transfers, ghettoes, and Inquisitions qualify as Na’Creeim-cursed Canaanim. Jews during the ‘Golden Age’ of Muslim Spain lived as gere toshav elite who assimilate to Goyim cultures and customs and intermarry. A classic example being Ibn Ezra’s son converted to Islam.

Only the 12 tribes of Israel accept the God of Sinai. Which God does Hebrews 3:4 refer to – Zeus or Saturn? The Gods of India or Japan or China? The theology of Monotheism, a pie in the sky Creed developed by both Xtianity and Islam Universal God in Heaven – Faiths; just as these two despise the Gods worshipped by the other, so too and how much more so – both despise the God of Sinai which these av tuma avoda zarah religious belief systems fundamentally reject; never once the שם השם in either the Xtian Bible or Arab/Muslim Koran.

The NT manuscripts employ Theos (θεός), a Greek noun with a long history of referring to Zeus, the gods of Olympus, and later the philosophical “First Cause.” The phrase “builder of all things” echoes: Plato’s Demiurge; Stoic Logos; Hellenistic monotheism (a universal cosmic deity). A Hellenistic philosophical “God” that emerged after Alexander’s conquests, a universalized abstraction that absorbed Greek metaphysics and Near Eastern motifs. A universal deity that Xtianity and Islam later adopted — a deity fundamentally incompatible with the Sinai revelation. Hebrews 3:4 is a perfect example of this: It uses Theos, a Greek word with no brit authority. The Pauline faith = belief in a divine human sacrifice.

Any translation of the שם השם to any word = the Sin of the Golden Calf wherein the ערב רב translated the שם השם to the word אלהים. The Sinai revelation – a local tribal god worshipped privately by Avraham, Yitzak and Yaacov. Monotheism promotes belief in some Universal GOD of all mankind. The Creation story serves as the Model introduction of wisdom commandments\time-oriented mitzvot – such as later brit melah, the Gid Hanasheh, Yivum – forbidden to marry two sisters at once b/c it provokes jealously.

YHWH an English transliteration of Hebrew letters רוח הקודש, does not equal word translations: such as Allah or Lord or YHWH. Neither the Catholic Bible nor any Protestant Bible writes YHWH. Proof its a much later nonsense. Forbidden to pronounce שם השם, because in doing so a person perverts this Spirit unto into a word – which the lips can pronounce! Akin to comparing the שם השם to anything in the Heavens Earth or Seas. All Torah commandments absolutely dependent upon the 1st Sinai commandment. Neither the Xtian bible nor the Arab/Muslim Koran ever once accepted the first two Sinai commandments which all other Torah commandment hinge upon.

Never a “Decalogue”. Confusion on this fact: a טיפש פשט on par with a literal reading of the Creation story as history. Torah commands mussar, it emphatically does not teach history. Both av tuma religions, worship physical history in that both absolutely require a physical JeZeus and Muhammad. The Pesach story teaches the mussar of Yovel as the יסוד of doing wisdom commandments through the לשמה k’vanna. Hence the first act of Israel upon entering the land brit melah and Yovel as expressed by the establishment of the 6 Small Sanhedrin courts in the Cities of Refuge! No Yovel No Torah common law. Just that simple.

Neither av tumah avoda zara religion even once discerns between בראשית – ברית אש — brit understood as an oath alliance based upon the consequent of the floods in the days of Noach wherein that generation swore אש false oaths. Covenant does not even hint, much less imply swearing a Torah oath. The latter follows the distinction which separates the kre’a shma blessing from Tehillem praises. Blessings as תולדות to brit oaths, hence kre’a shma requires either standing before a Sefer Torah or sitting after placing tefillen. Tefillen like unto a Sefer Torah in the matter of swearing a Torah oath/brit.

NT writers, for example the Apostle Paul confused the “sign” of the brit for the actual oath brit itself. The actual Torah brit – wisdom commandments/time-oriented mitzvot first introduced through the Creation story itself. The rainbow like melah the sign of wisdom commandments/time-oriented mitzvot. Paul’s avoda zara negated brit melah as the “sign” of the brit of wisdom commandment observance!

Pauline theology perverts “faith” away from judicial justice in the land of Canaan unto faith in JeZeus as God – which later morphed into the Trinity dogma creed established at Nicene in 325CE! A wisdom commandment require k’vanna which prioritizes tohor middot revealed at Horev ה’ ה’ אל רחום וחנון etc; the sage rabbi Yochanon established the halacha that a blessing requires שם ומלכות wherein a bnai brit Israel dedicates one or more or even all Oral Torah Horev middot לשמה – through swearing a Torah oath. Rabbi Yechuda Ha’Nasi – based upon the משל\נמשל revelation of the Sinai Mishkan established the halacha that the Shekinah dwells within the “Mishkan” Yatzir Ha-Tov within the heart.

The theology of Hebrews simply not the Courtroom Law of the Torah; and it does not preserve the Sinai commandments. The NT originally written in Greek and its Greek vocabulary superimposes Greek culture and customs upon critical Hebrew verbs which perverted the intent of these verbs completely. Agape does not mean kre’a shma “love”. Covenant does not mean oath alliance “brit”. Pauline faith in JeZeus as God clearly rejects the Yoval יסוד of the first Sinai commandment just and distinctly as the lands of Esav and Moav lie outside of the Cohen inheritance of Canaan. The Gospel “greatest commandment” totally perverts the restriction to worship the Sinai God within the oath brit Cohen land inheritance of Canaan as the “blessing” obligation of faith.

Hebrews 3:4 compares to the av tumah error of king Shlomo who both himself and his son at Sh’Cem failed to heed the elder advisors; Shlomo ignored the mussar command of the prophet Natan. The “Blood on his hands” משל instructs the mussar rebuke נמשל – David failed to judge Uriah through a Capital Crimes Great Sanhedrin Court! This Torah mandated Court system David and how much more so his son Shlomo failed to sanctify despite the anointing of Moshiach to this primary purpose. Foreign wars come as the primary consequence to Israel doing avoda zarah. Based upon the contrast between the first generation who conquered Canaan on the Pesach/Yoval יסוד and the next generation who abandoned the obligation to judicially judge the brit people through Sanhedrin common law courtroom justice.

The av tuma NT fundamentally violates the Hanaukkah lights as a mitzva from the Torah according to the B’HaG; it reframes the Torah primary obligations through its word translation perversions. Not the משל rabbinic ritual Hanukkah lights, but the נמשל k’vanna דאורייתא, not to interpret the Written Torah with any foreign logical authority (The Greeks caused Israel to forget the “Oral” Torah.), but the Oral Torah רוח הקודש tohor spirits learn in conjunction with the 7, 10, 13, & 32 rabbinic middot through which both Mishna and Gemara serve as the model of Torah mandated courtroom common law when in the future Jews reconquer Canaan; the brit cut with the Avot who endured injustice by Avi Melech’s theft of Sara and the sale of her burial crypt through the theft of water-wells and rape of Dinah.

[Yovel, Sanhedrin, Cities of Refuge existed as concrete institutions?] No they define the first generation who conquered Canaan and only that generation. The next generation abandoned this Torah and worshipped avoda zarah. Kings David and Shlomo failed to establish the “tradition” of Yovel according to the prophet Yermiah. The Talmud states that never during the entire בית שני did Jews keep the Yovel. No Yovel, No Sanhedrin courts. Therefore what then does the Mishna and Gemara teach? Talmud serves as a future model for the time when Jews once again conquer the oath brit land of Canaan and rule this land as a Free Independent nation. Hence both this and that – rather than exist as “concrete” – exist as fiction or abstract mussar or as a vision of Torah once the g’lut ends.

Shlomo’s Temple as much a puke avoda zara abomination as his marriage to foreign wives and assimilation to alien cultures and customs. The Prophet Natan’s mussar openly rejects copying Cathedral building acts of worship. Therefore building the בית המקדש – a mitzva of the Moshiach – means restoring the Federal Court system of common law/משנה תורה. Both Capital Crimes and Torts Sanhedrin common law courts.

Masechet Sanhedrin (especially discussions of kingship, the Davidic king, and the Moshiach time-oriented positive commandment) and Masechet Avodah Zarah (the Moshiach rebuilding themes appear in Aggadic passages), with key material also in Masechet Berakhot (aggadot about the messianic era) and in the Talmudic passages collected in Midrashim (e.g., Midrash Rabbah on Samuel/Kings).

Yechezkel’s vision of the Temple goes hand in glove with his and Yesha’Yahu’s Divine Chariot mysticism – which the kabbalah of rabbi Akiva interprets as פרדס inductive logic. The wheels within wheels represent the revolving repetition of the counting the שם השם in a 13 tohor middot revolving cycle. Where the Torah and NaCH Prophets count the שם השם לשמה in the ה’ ה’ אל רחום וחנון middot cycle. Torah and Nach organized in sugyot.

The Talmud likewise organized in sugyot. T’NaCH mussar compares a sugya of NaCH with בניני אבות other sugyot which contain the same cluster-set of Oral Torah middot. The Talmud by contrast employs a warp/weft Halacha -Aggadah opposing threads. The rabbinic halachic precedents the Amoraim sages bring to interpret a particular “face of the Mishna” – interpret by means of the 7,10,13 halachic rabbinic middot of logic; the Aggadic portions of the Talmud follow the 32 middot to make a drosh back to NaCH and Torah sources and therein set the search to compare NaCH and Torah sugyot which share the same cluster-set of Oral Torah middot אל רחום וחנון ect as בניני אבות.

Ketuvim (Writings) function as precedents or witness-texts for interpreting the Nevi’im (Prophets), analogous to how witnesses in a courtroom corroborate or clarify testimony. Daniel 9:20–27 as a בנין אב to Zechariah 1–6 and 9–14. not the best precedent. In a legal setting, a clarifying witness helps explain complex or vague statements. The Writings often unpack the dense metaphorical language of the Prophets. Where a Prophet might use cryptic imagery — the Writings often provide the ethical or practical application, making the Prophetic “testimony” intelligible to the community.

The Books Ketuvim act as the clarifying witness to the Books Nevi’im. The Books Ketuvim function in the role of corroborating witness, which defines the timing or legal mechanisms – making a depth analysis of Prophetic mussar. Ketuvim serve as the model to how the Gemara re-interprets the language of a given Mishna by comparing halachic precedents from different mesechtot “PERSPECTIVES” of the Sha’s (6 Orders of Mishnaic law) Mishna.

The prophetic mussar that most closely parallels Daniel 9:20–27—both in structure Jeremiah 25 and 29 (the 70‑year decree); Yeremiah 30–33 (the “Book of Consolation”); Yehezekiel 36–37 (restoration after punishment, Remembrance of the oath sworn to the Avot); Isaiah 40–55 (Servant, atonement, national redemption) — they share Daniel’s legal structure, oath פרדס logic, and wisdom commandment/time‑bound decrees. Daniel 9:20-27 follows D’varim 28-32. Its “70 weeks” resembles Yeremiah’s 70 years; the legal‑forensic revelation (גזירה, חתום, נחתך) language of Yeremiah communicates the din of כרת; like the decree of g’lut when Israel rebelled to keep the Yovel.

The Yovel mitzva serves as the foundation to the chosen Cohen peoples’ brit to inherit the oath sworn land of Canaan. This great Torah mitzva learns directly from the “yovel” from Egyptian slavery. The k’vanna of acceptance of the yoke of the kingdom of heaven most essentially dependent upon remembering the Yovel from Par’o, his corrupt court, together with the dedication to rule the land of Canaan with righteous judicial common law courtroom justice -which makes fair restitution of damages among our people.

Israel upon invading Canaan kept the Pesach and brit melah – the sign of the Yovel redemption oath blessing brit. The later Prophets and Holy Writings serve as a depth analysis of Torah commandments with a good eye – to raise ritual commandments unto wisdom time oriented commandments which require k’vanna. Yovel not an empty declaration of Freedom in the Land! Only when “true” Yovel rules in conquered Canaan do Sahedrin Great and Small Capital Crimes Court justices judge cases of Dini Nafshot.

This prophetic Yovel mussar the later Books of the Prophets weigh. The Holy Writings, in this example the Book of Daniel, functions as a courtroom precedent-witness … testimony which “remembers” the huge shadow cast by Moshe; sent as a מלאך to redeem Israel from slavery. So too, and how much more so the nevuah of Yermiah together with Daniel. ברית חדשה views Yerushalim/בית המקדש as the משל whose most essential נמשל – the restoration of Great & Small Sanhedrin common law Federal Courtrooms. Its not the Temple service משל – barbeques to Heaven, but rather the נמשל – the Spirit of HaShem dwells within the Yatzir HaTov through Oral Torah tohor middot! These “Spirits of HaShem” they rule and dominate over the tuma Yatzir Ha-Ra spirits; like Yaacov stole the blessing from Esav! Like HaShem chose the wisdom commandment of Hevel over the first born Cains’ positive commandment which had no fire k’vanna. Hence בראשית contains ברית אש!

Yehezkel 36,37 commands a legal-forensic mussar to Daniel’s “to finish transgression, to atone for iniquity.” This vision of the Yovel mitzva remembers the salvation from Egypt in the days of Moshe Aaron and Mariam. During the cruelty of g’lut slavery Jews in despair remember the oaths sworn to the Avot – this t’shuva it לכפר עון – Isaiah 53, akin to rabbi Akiva laughing while the sages wept at the sight of a fox departing from the destroyed Holy of Holies. The Torah brit of blessing – curse … the one always learns the דיוק/inference from the other.