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.

1 Peter 4:12-16 smells of a replacement theology due to its alien focus upon “believers who experience persecution”. This NT Book not judged by itself alone, divorced from other NT writers. Attempts to isolate this passage from other NT passages, invalidate the NT as the united holy book of the Xtain church. While JeZeus sits idol in heaven during the Nazi Shoah; 1 Peter emphasizes suffering as a validation of faith, a theological shift similar to the creation of the Nicene New Gods or the creation of Allah through theology.

Therein it totally ignores the Torah commandment to “pursue justice” based upon the 1st Sinai commandment that the Spirits of the Divine Presence breath within the Yatzir Ha-Tov within the hearts of the chosen cohen seed of Avraham Yitzak and Yaacov for all eternity and forever. NaCH prophets rebuked kings for their Par’o duplication of injustice. This prophetic mussar defines the Talmudic term: O’lam Ha-Bah/World to Come.

1 Peter 4:12-16 places suffering on an av tuma idol pedestal – it carries the Odor of aristocratic land owners, like priests using slave labour to build Cathedral Temples and justify oppression of feudal peasants, enslaved to brutal agricultural economic oppression. Consequent to perverting human suffering labelled as – ‘saints suffer’. Absent the Sinai commandment, remember the slavery of Egypt. This silence 1 Peter serves comparable to a brick following on an exposed foot; do not place a stumbling block before the blind. But it does not promote like as did Martin Luther gathering Jews into their synagogues and burning those buildings to the ground. None the less, its silence effectively invalidates these absolutely critical Torah commandments which only the chosen Cohen people accepted but which all Goyim rejected. The Spanish Inquisition war-crimes did not occur as the result of 1 Peter 4.

Still a strong suspicion rests on this weak particular specific which defines the intent of the NT as a whole. 1 Peter 4:12-16 invalidates the Torah obligation to pursue justice as the definition of faith, the NT replaced by belief in JeZeus as God for the revelation of the Torah at Sinai; it declares itself the New Israel. But, Torah justice NOT a NT theological construct. Torah judicial justice as faith, a concept which stands upon the first Torah commandment – be fruitful and multiply. This base precedent Torah commandment exists as the root foundation for the abstract Torah idea of: O’lam Ha’bah – a Torah vision which the assimilated Tzeddukim heretics absolutely denied.

The Tzeddukim limited the Torah restricted to literal/physical simplistic word meanings, no different than does the NT believe in a physical historical JeZeus as God. Granted, the Tzeddukim correctly invalidate the notion that man can anymore grasp life in the world to come than a man can comprehend the Gods! However, their perspective bears close similarity to 1 Peter, because both failed to weigh the first Torah commandment in בראשית – the connection between birth of children which discerns similar to the difference between the korbanot dedicated by Cain and Hevel. Xtian theology no different than Cain’s korban. Silence upon justice – does not prove the history of Church negation; no European court ever forced church war-criminals to stand before the BAR. This judicial courtroom silence across European courtrooms for more than 2000+ years does prove conclusively – negation.

1 Peter’s – endure faithfully and entrust ultimate justice to God – actions have their consequences. Church guilt has destroyed the absolutely critical “good name reputation”, which defines the Torah concept known as “fear of heaven”. Xtianity has no shame, nor does Islam who attempted post Shoah twice to throw the Jews into the Sea in ’48 and again in ’67.

Europe stood silent and idle till Arabs Armies suffered defeat and then jumped up in alarm and demanded UN imposed cease-fires. Herein defines the common denominator of post Shoah Nato and Russian interests which seeks to determine the borders of the Jewish State and Capital City by foreign fiat! Post Shoah Xtian church’s have never denounced this attempted great power imperialism/interference, which allies with the Arab absolute rejection of “dhimmi Jews” equal rights to achieve self determination in the Middle East.

Childless Avram who swore a Torah oath upon the soul life of his as yet unborn children that the Spirits of El Shaddai in Heaven would in-dwell within their hearts – separating the chosen seed – Yitzak from the rejected seed – Yishmael. The 1 Peter emphasis on suffering fails to emphasize and validate this key k’vanna of the Oath brit alliance which creates the chosen Cohen people eternally from the seed of the brit Avot. The Xtian version of messiah transplants the בראשית ברית unto JeZeus false messiah. Why false? Because, the NT fails to define from the Written Torah the mitzva of Moshiach.

Therefore, this first opening Torah commandment directly applies – strictly & only to the chosen Cohen people – by brutal definition. Only the 12 Tribes of Israel accepted the Torah at Sinai. Also both Esau and Yishmael refused to accept the Torah revelation at Sinai. Paul openly preached: Goyim not under the law. Therefore Xtians do not define Torah mitzvot, specifically they do not define faith nor Moshiach.

From the conversion of emperor Constantine – the church publicly declared Xtian Europe. Attempt after guilt of committing horrid war-crimes within the borders of Xtian Europe that the Nazi regime – not a theological application of 1 Peter – only a con man’s shell game. The buck of moral responsibility stops at the Church – regardless of Lutheran or Catholic – both guilty. Attempts by Xtian theologians post Shoah to justify the church compare to ‘sun-shine patriots during the harsh winter of Valley Forge! The NT does not stand independent from the fundamental institutional failure of the church throughout the Ages. Pope Pius XII cut an alliance with Hitler to defeat Communism, he passively permitted the Nazi SS to gather up the Jews of Rome. Post war Catholic rat-lines assisted Nazi war criminals to flee justice to South America.

Impossible to relocate faith identity from Sinai to Christ and not worship a new God; European repeated attempts to “force the released genie back into its g’lut bottle”, the church fundamentally rejects the resurrection of the death depicted in NaCH ‘dead bones’ to the vision of Jews reconquering our homelands; making the Written Torah the Constitution of the Cohen Republic; which mandates the establishment of Federal Sanhedrin common law courtrooms as the primary Order of Torah judicial Governance as an Independent nation-state.

Torah does not teach nor command theology. Av tuma avoda zara employs theology to create new Gods – both JeZeus and Allah serve as hard proofs which fundamentally reject and invalidate the first Sinai commandment. While 1 Peter 4 does not duplicate certain readings of Paul and Augustine of Hippo’s substitution theology, a pre-Shoah majority assumed that European Goyim identify within a Christ-created new God. 1 Peter 4:12-16 fails to validate the most essential need to pursue justice. As such, its language constructs a frame for replacement theology, advanced by others, which permits other NT writers to stretch their tuma “hides”, false prophet lies and deceits. 1 Peter 4, itself alone does not construct the exposed church guilt of judicial oppression “fruits” which developed from the “soil” of the NT. Encouraging persecuted minorities to endure suffering, morally different from instructing rulers to inflict it.

1 Peter 4:12–16 does not construct replacement theology; does not abolish justice; does not shift NT identity away form Sinai. None the less its elevation of “faithful endurance under persecution” make a subtle shift away from tohor Yatzir Ha-Tov spirits to tuma Yatzir Ha-Ra spirits. The fundamental distinction which separates the korban of Cain from the korban of Hevel. The buck of morality stops at the church. Leadership bears its consequences. Both Shaul’s failure to kill Amalek together with the animals and David’s ordering the “accidental” war casualty of the baal of Bat Sheva bore eternal Torah curses. The mitzva of Moshiach dedicates the righteous pursuit of justice. The false prophet NT failed to grasp tohor faith. Worse all generations of its leaders failed to correct this fundamental error of av tuma avoda zara.

By contrast, Jews who hate each other without cause, a key Talmudic mussar, violence & hatred of one another brings Torah curses which result in Jewish exile, meaning mass population deaths and deportations – no different than the plagues which cursed and destroyed Par’o and Egypt. Therefore the Talmudic mussar commands: hatred without cause – “identical to” the worship of avoda zara foreign Gods. Both this and that cause the oath sworn inheritance land – to vomit out its Jewish inhabitants, a negation of the first Torah commandment; consequent to our assimilation to foreign cultures and intermarriage with Goyim who reject the revelation of the Torah at Sinai as do “all” Xtians and Muslims. Herein defines the k’vanna of the 2nd Sinai commandment which 1 Peter 4:12-16 totally ignores.

The church profited by enslaving both peasants and Jews – akin to white slavery today. Consequently, 1 Peter 4 as a NT argument expresses heat rather than light. Post Shoah the Church justifications which declare that “suffering” permits believers to participate in his death and resurrection stand under the harsh lights of Xtian guilt who’s by their fruits you shall know them continually produces from generation to generation to generation non stop Xtian war-crimes guilt against Humanity. Consequently Jewish abhorance of the NT in general and 1 Peter in particular both textual and structural. . Suffering qualifies as perhaps a key component of damages inflicted upon others. In this context, pain simply not limited to only physical pain but rather inclusive of emotional trauma and loss of Human dignity. NaCH prophetic mussar denounced government judicial oppression, theft, sexual perversion and judicial bribery. NaCH prophetic mussar emphasizes judicial justice; 1 Peter – pulled a rabbit out of a hat, its “healing” confuses illness and disease with justice as Torah faith.

Judicial imposed justice most essentially requires a restoration of “lost trust” between former “allies”, for any real – long term healing that ultimately blesses the Jewish people with peace – at least for that generation. Shalom stands upon the foundation of trust. This healing metaphor, more applicable to medicine and should never compare to the faith that justice requires that Jews trust one another as trusted allies. The notion of suffering as outlined by 1 Peter, totally fails to address this key Torah concept: justice seeks to restore damaged trust between the bnai brit alliance – the substance of the Blessing vs Curse oath brit Torah constitutional alliance.

We Jews study the writings of the Apostle Paul, as that of an Agent Provocateur. A spy sent by Rabban Gamliel to infiltrate the Xtian movement; the story of his trip to Damascus encounter with God JeZeus, Acts 9:4, in the Heavens above story, permitted his entrance into the ranks of the Xtian movement as a Jewish spy.

Outside of Judea no Sanhedrin court has any legal jurisdiction to try a criminal case of Capital Crime and impose the death sentence. A 3-Man Torts court likewise does not have any jurisdiction to judge a Capital Crimes case of avoda zara, any more than does the story of stoning of individuals throwing stones as told in the story of the first church martyr Stephen.

Torah establishes 4 types of death penalties, stoning the most severe type due to the destruction of the human body. This most sever type of death penalty requires pushing off a prisoner, stripped naked from atop a 3 tower, something like a public hanging in America during the 19th Century. This tower about 19 feet tall.

The prisoner pushed off this execution tower onto a huge jagged rock below. The Talmud instructs that no person ever survived the impact of that fall; which caused the body to shatter into separate parts. Yet Paul’s “stoning” miraculously permitted Paul to get up by his own strength and walk away!

Once he reached Damascus, he preached the notion of faith in JeZeus, despite the Torah commandment which commands faith as: justice justice pursue. An later publicly preached that the mitzva of brit melah/circumcision had ceased to exist as a valid Torah commandment.

This theology rejected by Torah common judicial law. He further peached that Goyim themselves, not under the law. But his rhetoric propaganda failed to emphasize the day and night difference between Jewish judicial common law from Roman Caesar and Senate statute law. Just as it likewise failed to discern that “graphed on Goyim” metaphor, invalidates the Torah law which states that if any Goy perspective convert rejects even one Torah commandment, such a Goy – invalid as a valid convert to the Jewish faith.

Paul’s preaches that Goyim can be part of the Xtian community without fully adhering to Jewish law, including circumcision or dietary laws etc. This point is made crystal clear during the Council of Jerusalem (Acts 15), where the apostles and other church leaders discuss the requirements for Goyim conversion to this new God belief system.

While some Jewish leaders reject Paul’s message, others accept it. The division over Paul’s teachings does lead to controversies and challenges, but it’s not solely about rejecting circumcision. The purpose of this pointed rhetoric propaganda achieved the desired result of “Divide and conquer” among the Jewish people themselves.

At the same time Paul’s theology reflects any heresy theological debates within the early church which so define post NT church history. Paul’s clear-cut rejection of Torah commands altogether, not limited to brit melah and Kashrut which defines permitted and forbidden foods which Jews can and cannot eat.

Paul’s theology compares to Jewish spies sent to promote Civil War in the Syrian Greek empire which the lighting of the lights of Chanukka permanently remembers. Yechuda Maccabee functioned as a “spy”. As the leader of the Maccabee revolt against both the assimilated house of Aaron/Tzeddukim\ servants, tasked by the Syrian king with the duty to make Judea into the Syrian ‘banana republic’; modeled after the Persians who first built the Temple under Cyrus the Great. The construction of the 2nd Temple established the Tzeddukim as the loyal 2% of the Jewish population tasked with the kapo-Jewish obligation to extract the wealth of this conquered Judean province and transfer its wealth to Persepolis, the Capital of the Persian empire.

Hence the Persian empire the first empire to “convert” a restored Judea as a banana republic; Cyrus the first Persian king who employed Tzeddukim priests to achieve this critical “empire” task. Much like and comparable to how Centuries later Muhammad’s Koran conveniently rejected the consumption of pork, but permited Arabs and Muslims to consume camel flesh. Despite the Torah priority which prohibits camel prior to the prohibition of pork!

Clearly main stream Xtianity fails to this day to grasps the hostile qualities of Paul’s propaganda aimed to promote a Roman Civil War prior to the outbreak of the first great Jewish revolt in 66ce. Paul traveled to Rome and publicly preached/injected a theology of Xtian monotheism into a polytheistic Roman society which worshipped Caesar as “the son of God”.

Hence, Paul’s ‘miraculous’ survival from a Roman style stone completely forbidden by Torah common law, adds an intriguing layer to his Roman propaganda narrative, used to underscore his Roman mission to explode Civil War in Rome like as happened in Damascus about 1 Century earlier, and to declare this ‘divine endorsement’ as the Will of JeZeus as God.

Paul’s views on dietary laws and the later teachings in the Koran about permissible foods demonstrates how religious interpretations can evolve and adapt across cultures and times. This observation sheds light on the ongoing dialogue about legitimacy in religious commands. Please accept my open invitation for you to make a deeper exploration of the NT which you love and believe. Starting with why the gospel stories precede the writings of Paul despite the fact that Paul’s writings penned before the earliest gospel of Mark – written in both in Greek – not Hebrew or Aramaic – and in the city of Rome itself.

Also please explore the possibilities that Paul no more a prophet than Muhammad. Why? Because the Torah defines prophets as the police to enforce Sanhedrin court rulings. The Xtian literal reading of an exceptionally complex texts recorded through the letters of Paul compares to the Genesis Xtian overly simplistic literal reading of their genesis creation story whereby their believers declare that God created the Universe in Six Days and totally ignores the Torah opening introduction of “Torah wisdom commandments” commonly referred throughout the Talmud as “time-oriented commandments”. A Torah prophet commands mussar. Because mussar applies straight across the board to all generations of the chosen Cohen people. Torah prophets starting with Moshe and concluding with the prophet Yonah sent to foreign lands to first and foremost cause Israel to remember the oath brit sworn to the Avot that they and only they would father the chosen Cohen people. Hence the narrative of the JeZeus false messiah does not and cannot replace this Torah oath brit with the NT supersessionism replacement theology which defines the entire NT and OT rhetoric propaganda.

The gospel story which injects Greek mythology by which Zeus impregnates the mother of Hercules through the wolf dressed in sheep clothing – virgin birth inception through the “Holy Spirit”, which utterly and completely changes this Torah concept of Oral Torah middot Spirits revealed to Moshe Rabbeinu after the Golden Calf on mount Sinai as the further clarification of the revelation of the Holy Spirits revelation first expressed in the opening Sinai commandment. No word translation, as expressed by the mixed multitude assimilated and intermarried Israelites who confused a word translation אלהים as equal to the Holy Spirit 13 tohor middot first revealed at Horev/Sinai which the Talmud acknowledges as the Oral Torah which the church throughout its entire history has rejects like the Jews have rejected the false messiah JeZeus.

Torah common law simply not a religious personal belief system like the NT propaganda proclaims as its “Good News”. Torah establishes the faith of common law courts and not belief in any theologically created God. Why? Simply because the subject of Gods exists beyond the power and limits of the Human mind to grasp and understand. Church theology which calls their Nicene Trinity a mystery assumes that man can perceive understanding of the Divine. Just as the Torah revelation changes the Torah perspective which in the first book of creation perceives Divine Names as heavenly in origin to living within the Yatzir Ha-Tov hearts of the Cohen people alone — simply because only the 12 Tribes of Israel accept the revelation of the Torah to this very day. The NT and Koran never once convey the 1st Commandment Holy Spirit revelation of the Name. But rather both texts embrace the Golden Calf word translation avoda zarah.

This Torah Sinai revelation, which establishes the 2nd Sinai commandment, utterly rejects the theological foreign idea of Monotheism – regardless whether dressed up as Nicene Creed or Muslim Tawhid. The much later Mormon belief system, how much more so likewise and equally rejected as the meaning and k’vanna of the revelation of the Torah at Sinai.

The Torah apparent contradiction reflects different contexts and legal frameworks within the Torah common law legal system. Sh’mote 20:5 refers to a key concept of the oath brit accepted at Sinai; Torah curses based upon the 10 plagues Par’o and Egypt endured. A direct fundamental Torah commandment for all Jews to remember the judicial injustice which the Egyptian slavery eternally recalls within the hearts of the chosen people who alone accept the Torah revelation to this day.

The 2nd verse from משנה תורה which Goyim refer to as Deuteronomy, the Greek word meaning “second law,” utterly fails – perhaps purposely attempts to conceal – this Book as meaning “Common Law”. The Hebrew name, contained within the very language of this Book משנה תורה mandates powers of “Legislative Review” to the Great Sanhedrin Federal Court in Jerusalem.

In rabbinic literature, this issue – addressed extensively. For instance, the Mekhilta de-Rabbi Ishmael (a midrash on Sh’mote) and later commentators like Rashi interpret Devarim 24:16 as applying specifically to human courts and judicial proceedings, where individual accountability, enforced without intergenerational punishment. This leaves room for divine judgment, as in Shmot 20:5, to operate on a broader, providential level—potentially through natural consequences of sin rippling across generations, or only when descendants continue in those sins. Targum Onkelos, explicitly qualifies the verse by adding that punishment falls on “rebellious children” who “follow their fathers in sinning,” a reading echoed in Rashi’s commentary to avoid grammatical or theological strain. Similarly, some rabbinic sources distinguish between intentional rebellion against G-d (where collective impact might apply) and other transgressions, viewing the texts as complementary rather than conflicting.

The Xtian framers of their “Old Testament” substitute theology and revisionist history prioritize belief in theology as religious faith rather than the Torah vision only for the chosen Cohen people who alone accept the revelation of the Torah; faith defined as the righteous pursuit of judicial Sanhedrin court room common law justice which has the power to not only veto laws imposed by Executive Authority/Powers such as a king, but re-write that statute law based upon precedents established court-room Common law.

A proof precedent gleaned from the separate Goyim NT which has no portion nor shared authority with the Hebrew T’NaCH, their Apostle Paul declared to Goyim: “they are not under the Law” in Galatians 3:24; he claimed that Goyim belief in the NT false messiah JeZeus had replaced the law. This declaration has no legal Torah precedent. In point of fact, halachic common law as codified in the Talmud, based upon the Torah mandate which establishes Sanhedrin Federal common law courtrooms has jurisdiction only when Jews rule the oath sworn lands with political Independence. This condition did not exist in the lifetime of the NT Apostle Paul who lived during Roman rule and occupation of Judea. Furthermore Paul’s writings fail to distinguish the day vs. night obvious differences – gulf – which separates Torah common law from Roman Statute Law.

Galatians 3:24: Paul’s distinction that Goyim are “not under the Law” introduces a theological shift that many believe undermines the continuity with Jewish law. His perspective arose during the tensions of Roman rule, impacting the context of his writings. By juxtaposing Galatians 3:24 against Romans 6:14: “not under the Law but under grace”, Paul switches the narrative away from Torah common law courts to a Xtian theology/religious belief system. Where the Church prioritizes “Grace” – the 5th Oral Torah revelation at Horev to Moshe on Yom Kippur 40 days after the sin of the Golden Calf where assimilated and intermarried Israelites “substituted” the word-name אלהים for the Holy Spirit Name revealed in the first Sinai Commandment.

The revelation of the Torah at Sinai forever separates the Divine Names earlier employed in the Book of בראשית/Genesis. Those Divine Names such as אל, האל, אלהים, אל שדי express a vision of God in the Heavens. Whereas the Sinai revelation permanently changes this narrative לא בשמים היא that the spirits of the Divine Presence revelation as further clarified and defined by the 13 Oral Torah middot revelation where Grace functions as the 5th attribute of the Holy Spirit Name revealed at Sinai! Acceptance of the revelation of the Torah caused these 13 tohor Divine Spirits to live within the Yatzir Tov hearts of the chosen Cohen people alone for all eternity.

The NT by stark contrast JeZeus instructs his disciples to pray to “their father in heaven”. While the Pauline theology’s substitute theology replaces Torah common law faith unto Grace & JeZeus as messiah. This substitution of religious theology for Torah common law courts radically shifts the narrative – on par with the Aramaic declaration “Abracadabra”, where a magician pulls a rabbit out of his hat! The later Church priests declared the Oral Torah as non existent while declaring Xtian believers under Grace and not under Law. An obviously absurd declaration seeing that all societies and civilizations without law fall into chaos anarchy Tower of Bavel like Civil War.

The Oral Torah 13 middot serve to define the Divine Presence Spirit Name revealed in the first Sinai commandment which affixes the life of this Holy Spirit within the Yatzir Ha-Tov of the chosen Cohen people living on this Earth and not in the Heavens as the prayer of JeZeus instructs his believers how to pray.

Heaven and Earth separates Torah judicial justice as faith where the middot Spirits of HaShem live within the Yatzir Ha-Tov hearts of the chosen Cohen people who live on this Earth, from church theological substitution beliefs that JeZeus sits on Mt Olympus together with his Father in Heaven. A gulf so huge that only Jefferson’s Constitutional First Amendment which separates Church from State – even remotely comparable! Jefferson’s principle emphasizes that governance should not be unduly influenced or dictated by religious doctrine, similar to how Jewish practice operates within its own legal and ethical framework, independent of external theologies.

Bottom line: Torah judicial common law only applicable to when Torah blessings cause Israel to stand as an Independent nation, such as the two Wars of Independence fought in 1948 and again in 1967 achieved. G’lut exiled Jewry – despised refugee populations scattered across the Middle East, North Africa, and Europe past Russia – Christ Killer Cain Jews – have no rights nor authority to impose judicial common law courts, and even less authority to have prophets enforce those judicial rulings through prophetic mussar in any foreign land where Goyim despise and abhor Jews as sub-humans only fit for Shoah extermination.

The Jewish legal tradition is built on din, middah k’neged middah judicial authority of justice. Xtianity historically framed Jews through theological polemic, supersessionism, and later political power. The brit at Sinai binds Israel, not humanity. Torah law not a NT revisionist history universal religion. Torah as Constitutional law draws a sharp border boundary beween theological av tuma avoda zarah.

Xtian theology, from its earliest layers, contains supersessionist ancient Greek static deductive logic and actually denies Talmudic inductive logic as existing at all! Their poemic “Old Covenant” portrayed as replaced and fulfilled. The Jewish people are reinterpreted as spiritually obsolete. The authority of Torah law, Xtian rhetoric propaganda frames as bondage or curse. The Church becomes the new Israel. This substitute replacement theology along with its false messiah JeZeus – embedded in the foundational texts of its foreign alien traditions – Catholic, Protestant, Orthodox, Mormon etc. Enshrined through Roman imperial Xtianity, medieval canon law restrictions, accusations of deicide, forced disputations, expulsions, pogroms, public Talmudic book burnings, three Century Ghetto-gulag war crimes, all of which served as precedents for the Xtian Europe Shoah.

The gulf between Torah jurisprudence and Xtian theology is so vast that only a Jeffersonian separation of church and state is comparable. Xtianity – a universal salvific theology. A gross lie to declare this av tuma Torah abomination of avoda zara as “a daughter religion”. This same din equally applies to the av tuma Koran abomination of avoda zarah.

Torah = constitution, law, national identity, land, courts, sovereignty. The latter day Goyim religions = belief, salvation, universalism, metaphysics, grace, false prophesy. The latter exist on a completely different separate axis than does Constitutional law first established through the Torah and later through the current Constitution of the United States. Herein explains why Paul’s statements about “not being under the Law”, not merely theological disagreements — they represent a complete redefinition of what “common law,” “Torah brit which eternally creates through wisdom commandment/time oriented mitzvot,” and “faith” even mean.

Torah judicial common law only functions when Israel rules in sovereign national Independence. Xtian theology developed when the Romans had utterly destroyed and up rooted Jews living in Judea and scattered across the face of the Planet – starting with the non Jew Herod appointed as king over Judea.

Better to exist as Herod’s dog than be a violently murdered son or wife of that maniac. Post Shoah the power dynamic reversed, Xtianity wears the shoes of exile; the EU when it attempted to write a Constitution made not a single reference to the church which formed and shaped Xtiandom from Constatine till Pope Pius XII ally and partner of Hitler.

Justice in Torah simply and only juridical, Constitutional, and reciprocal—rooted in concrete obligations, not abstract theological Creed based belief systems. If justice – blind, a famous metaphor, then Judges who prioritize their “Ego I” over “eye witness testimony” directly “fulfill” to the Torah negative commandment against bribery.

False prophet attempts to include all Humanity in the Sinai revelation which all Goyim to this very day absolutely and most fundamentally reject – they define the k’vanna of the Golden Calf as it “Universally” applies to all Man Kind. Canon law as alien to Torah common law as the two false prophet based “Daughter Religions”. Both theological belief systems stand now in exile post Shoah.

UN blood libel slanders which unilaterally declare dhimmi Arab stateless refugees post the Arab defeats in 1948 and 1967; which attempt to determine the borders of the Jewish state as if it remained a League of Nations protectorate territory; nations who presume that they have the right to determine the Capital City of the Jewish state as well as a non existent Palestinian people and state as vile and corrupt as the blood libels and host desecrations slanders of the Middle Ages. Both the ’48 & ’67 Wars Arab leaders vowed to throw the Jews into the Sea and complete the Nazi Shoah!

The statement that classical Judaism does not assert that the Divine Presence dwells exclusively in Jews, but inclusive to Goyim as well. Ontologically (A branch of metaphysics philosophy which addresses the nature of being, existence, and the reality of entities.) Goyim excluded from the Torah oath-brit – simply because the Talmud instructs that both Esau and Yishmael refused to accept the Torah. The assimilated and addicted to Greek philosophy, no different from the Tzeddukim during the Hanukkah Civil War, the post sealing of the Sha’s Bavli, Spanish Reshonim – Rambam at their head – ruled that mesechta Sanhedrin aggadic portion 56–59, and Avodah Zarah 64b – Gere toshav operable only when the Yovel in force. The Sha’s Bavli written and compiled after the Roman destruction and exile of Jews from Judea. The Romans renamed that captured province “Palestine”. The Rambam statute law code by contrast ruled that the Talmudic language “bnai Noach” applied Universally to all Goyim – based upon his avoda zara belief that the revelation of HaShem at Sinai – an Allah Universal God. Consequently Rambam erroneously ruled that Jews could daven in Mosques!

Violation of the 7 mitzvot by “gere toshav” residents qualifies as a Talmudic Capital Crime which requires a Sanhedrin Court to impose the death penalty upon such a criminal. Obviously since the Sanhedrin court only has jurisdiction restricted to the borders of an Independent Jewish state in Judea, then the 7 mitzvot bnai noach cannot and do not apply Universally as the Rambam erroneously poskined.

An Israeli today, who commits a capital-offense: not bound by that Sanhedrin common law because the vision of Zionism has yet to mature and inspire a commitment to restoration of Sanhedrin common law courts as the “LAW” of the land. A Jew today can publicly chilul Shabbat without any legal obligations. The language of Rambam (Hil. Melakhim 8:11), resembles that of the Apostle Paul! Greek metaphysics concealed like a wolf dressed in sheep clothing.

Modern legal positivism – sovereignty based theories of law – closely resembles the vision of Talmudic common law courts; to serve as the model when Jews reconquer our homelands from the Goyim. G’lut beit din courts fail to delegate on of the three judges as prosecutor another as defence where both present opposing Talmudic common law precedents, a debates as which precedent qualify as closer to the current case heard before “this” ideal g’lut Torts court of damages. The aggadic story of Noach no more binding upon Goyim today than aggada determines halachah. Only the Rambam among Reshonim scholars held that aggadita determines halacha. The Rambam opinion which argues that Islam denies corporeality, & multiplicity in divinity – absolute narishkeit. Montheism violates the 2nd Sinai commandment based upon the 10 plagues which judged the Gods of Egypt and the sworn oath cut at Sh’Cem prior to the wars to conquer the kingdoms of Canaan who worshipped still other and different God like Baal.

The Ramban in his commentary to the Chumash, Vayikra 18:25 and related passages (also Devarim 11:18), ruled that g’lut Jews only do mitzvot to remember that Torah mitzvot once existed. The first Sinai commandment, the language of Egypt describes all g’lut – in all generations. Henceforth g’lut Jews cannot observe the Torah לשמה, because they remain yet in “Egypt”. Mitzvot in galut merely & only rehearsed, so as not to forget. Hence Judaism replacement theology prioritizes religion no different than does Xtian and Muslim theologies.

Only while living in the oath sworn brit lands can Jews achieve National Independence and dedicate to rule these lands with righteous judicial justice, policed by prophetic mussar לשמה. The brit of blessings opposed by the brit of curses serves as the obligatory “book-ends” of the revelation of the Torah at Sinai.

The slide unto assimilation and intermarriage defines the k’vanna of the 2nd Sinai commandment, based upon the NaCH Book of Kings and Book of Ezra. The Rambam Greek metaphysical claim, not only not jurisdictional which the Torah requires, but worse! The Zohar kabbalah language of Shechina, bases itself upon the משל\נמשל revelation of the Mishkan which separates forms from substance. The substance of the Mishkan, that the tohor Oral Torah spirits define the Spirit first Commandment Name, and that these tohor spirits live only within the hearts of the Chosen Cohen people. The Rambam’s spirituality which makes the 7 mitzvot bnai noach aggadah applicable to all Goyim duplicates the Pauline propaganda rhetoric which did the exact same thing.

Ramban holds mitzvot in galut are only rehearsal. כדי שלא יהיו עלינו חדשים כשנחזור לארץ Therefore they are not truly לשמה because the curse of g’lut slaves can neither own property or rules as independent judges. G’lut courtrooms exist as vertical courts rather than Torah horizontal courts.

G’lut-Judaism transformed into “religion”, consequent to the collapses of the Roman road system and fear from robbers. As a consequence, virtually all inter-state travel ceased. Scattered Jewish communities, required a simplified version which clearly defined Jewish culture and customs to prevent Jewish assimilation and intermarriage. The Ramban in his מלחמת השם challenges the Baal Ha-Maor precisely on this need which justified the Rif codification of halacha.

The Rambam statute halachic code utterly rejected the B’HaG and Rif common law halachic codes which mirrored the Talmud as common law judicial Gemara halacha as legal precedent to interpret the language of the Mishna based upon different perspectives of courtroom eyewitness testimony. Hence, his alien Greek/Roman statute law code embraced Pauline and Islamic Universalism of Monotheistic Gods and abandoned the local Sinai god, as well as the compound “SIN” – the Rambam’s philosophy as recorded in his Moreh embraced Greek metaphysics just as his legal statute law code totally abandoned T’NaCH and Talmudic common law.

In point of fact, the Rambam’s Sefer HaMitzvot limits Torah commandments to the טיפש פשט literal reading of the words of the Chumash as Torah commandments. This negates the revelation of the Oral Torah at Sinai on par with the Karaim and Tzeddukim. Wisdom commandments/time-oriented mitzvot clearly inclusive of Talmudic halachic mitzvot as דאורייתא. His Yad code abomination destroys the warp/weft fabric of halacha\aggada through his absolute failure to include his sources of where his Gemara halachic rulings re-interpret the language of a precise and specific Mishna. The common law codes by stark contrast ALWAYS include the Primary Source Mishna. The later down stream commentaries thereafter likewise showed how Gemara halachic rulings make a משנה תורה – changed witness perspective which views the language of the Home Mishna from a completely different “facet” viewpoint.

An example of the Rambam טיפש פשט narishkeit stupidity. The Rambam in his introduction 14 shorashim whereby he defines what defines mitzvot as דאורייתא, he rebukes the B’HaG ruling that tefillah a Torah commandment! Yet in his 5th positive commandment he contradicts himself and rules that the mitzva of tefillah qualifies as a mitzva from the Torah. The Ramban conclusively proves that the language of the Shemone Esrei “tefillah” as דרבנן. What both Reshonim failed to grasp, that the first Mishna of ברכות teaches that kre’a shma – the mitzva of tefilla דאורייתא.

Another example: the mitzva of tefillen required to swear the Torah oath of kre’a shma. Tefilla requires swearing a Torah oath just as does the mitzva of קידושין another rabbinic commandment that if elevated to a wisdom commandment time-oriented mitzva makes an aliya to דאורייתא. The Reshonim failed to explicitly validate kre’a shma as tefillah from the Torah as they equally failed to emphasize the k’vanna of the Rashi tefillen affixed to the מקום קבועה of the oath sworn at Gilgal; while the Order of the Rabbeinu Tam tefillen affixed remembering the oath sworn at Sh’Cem. T’shuva requires remembering and not repentance for sin as Xtian avoda zara declares. The precedent for the Torah commandment for t’shuva, on Yom Kippur Jews “remember” that Moshe reminded HaShem of his oaths sworn to the Avot that they and they alone would father the chosen Cohen people.

The Baali Tosafot ruled that wisdom commandments/time-oriented mitzvot acquire full de’oraita status when performed with proper k’vanna (e.g., tefillah as d’oraita via kavanah, on Berachot 13a). The Rambam largely erases this critical nuance with his flat static halachic rulings, such as tefillin and tefillah. His code destroyed the facet-shifting logic of Mishna → Gemara → Mishneh Torah that mirrors courtroom precedent, as seen from the statute law super commentaries written thereafter. The impact effect: Rambam “flattens” the warp/weft of halacha/aggadah, converting the oath brit sworn obligations, procedural Talmudic fabric into a linear statute-like Greek/Roman code.

One of the most direct and striking statements appears in Rashi’s commentary on Leviticus 25:38 “I am the Lord your God, Who brought you out of the land of Egypt, to give you the land of Canaan, to be God to you”. Rashi explains, drawing from Torat Kohanim and Ketubot 110b sources, that whoever resides in Eretz Yisrael has God as their God in a direct, intimate sense, while whoever leaves the land of Israel is as if they worship idols (כְּמִי שֶׁעוֹבֵד עֲבוֹדָה זָרָה) – based upon the first Sinai commandment. Jews in g’lut have effectively returned to Egypt. A direct violation of the first Sinai commandment.

The Torah oath brit entails Blessings or Curses. ויקרא יח:כח and פרק כ employ the mussar “vomits out”. Kre’a Shma ערבית, this wisdom commandment/time-oriented mitzva – specifically accepts Torah curses as part of the yoke of Heaven. ויקרא כו:לג Israel scattered like barley through a sieve, preventing mutual comfort. Rashi’s view aligns with classical sources, while portraying leaving as a grave spiritual risk. A core theme in his Torah commentary.

Baali Tosafot, the grand-children of Rashi, primarily 12th–13th centuries. On Ketubot 110b which addresses the Mishna’s rules on coercing aliyah, the prohibition against leaving it, and the non-neutral nature of curse g’lut or even temporary departure. The core Talmudic passage in Ketubot 110b states that all may force family members to ascend to Eretz Yisrael (but none may force them to leave), and spouses can compel each other to move there or remain, with refusal potentially leading to divorce without ketubah payment. This reflects the mitzvah’s gravity: dwelling in the land enables a fuller divine relationship.

Living in chutz la-aretz invalidates: 110b: one who lives in Eretz Yisrael, if he has a God. G’lut likened to having no God or even to idolatry (“ke-ilu oved avodah zarah”). Tosafot’s commentary highlights that leaving the land—severs optimal mitzvah fulfillment (especially mitzvot ha-teluyot ba-aretz like terumah, ma’aser, and shemittah), and exposes one to the spiritual dangers of avoda zara—the 2nd Sinai commandment.

Rabbeinu Chaim Cohen (a prominent Tosafist), who held that nowadays there is no mitzvah to dwell in Eretz Yisrael, because many land-dependent mitzvot exist with associated severe punishments (e.g., for improper terumah/ma’aser observance), and people cannot reliably guard against them amid g’lut hardships and lack of full Torah infrastructure. These problems do not exist today.

Rabbeinu Chaim represents a minority Tosafot opinion. On par with the Smag, (another baali tosafot) who based his halachic code upon the order of Rambam’s Sefer Ha-Mitzvot. The Tosafot records it to explain why coercion no longer applies practically. The French school of Talmudic common law does not negate the ideal or eternal value of yishuv ha-aretz. They affirm the Talmudic ideal: leaving (or staying out) carries spiritual peril, akin to distancing from God. The exceptions (temporary departure for Torah study, marriage, or rescue from danger/property loss, as per Talmudic sources) remain narrow concessions, not permissions for casual or permanent g’lut.

Rashba (Rabbi Shlomo ben Aderet, c. 1235–1310), (he lived in Barcelona Spain), one of the foremost halakhic authorities of medieval Spain (known as the Rashba), addresses the gravity of leaving Eretz Yisrael in his vast collection of responsa (Teshuvot ha-Rashba). His writings reflect and reinforce the classical view that permanent or casual departure from the land is spiritually perilous and generally forbidden, except in narrowly defined dire or necessary circumstances.

Rashba aligns closely with the Talmudic sources (e.g., Ketubot 110b–111a, Avodah Zarah 13a, Bava Batra 91a–b). He emphasizes that dwelling in Eretz Yisrael is tied to the highest levels of divine closeness, mitzvah observance (especially those dependent on the land), and national destiny. Leaving exposes one to spiritual degradation, akin to the Talmudic statement that “whoever dwells outside the land is as if he has no God” (Ketubot 110b).

Departure, especially for settlement abroad, is viewed as a serious breach. It severs one from the land’s inherent holiness and the mitzvot ha-teluyot ba-aretz, most essentially encapsulated in the First Sinai commandment לשמה. Rashba echoes the idea (seen in sources like Rashbam on Bava Batra 91b, which he influences) that leaving actively removes oneself from these obligations, diminishing one’s spiritual stature. Choosing to go into g’lut on a regel no different than all other mitzvot ha-teluyot ba-aretz.

Rashba permits temporary departure only for compelling, limited reasons, always with the intention to return. Classical allowances he upholds (drawing from Talmud include:

to study Torah, to marry based upon the story of Yaacov, to rescue property or oneself from death, based upon David fleeing to Gath. Business or livelihood, but only temporarily and not for permanent relocation.

Even when allowed, these concessions to necessity in no way shape or form qualify as an ideal. Rashba would view unnecessary absence as spiritually risky, potentially leading to assimilation, weakened observance, or loss of the land’s elevating influence. His rulings reflect the post-Talmudic consensus: the land is the optimal environment for Jewish spiritual and moral flourishing; leaving it—even temporarily without justification—carries grave implications, while only dire straits (persecution, famine, essential Torah/marriage needs) justify exceptions, always with return as the goal.

Rabbinic tradition does not summarize Tehillim 33 as “God’s sovereignty” in the abstract. Divine Providence (השגחה) over Israel alone through the brit of blessings and curses. Other nations stand in the shadow of ancient Egypt. Goyim never to this day accept the revelation of the Torah at Sinai. They worship Gods in the Heavens, no different than the ancient Greek worship of the Gods on Mt. Olympus. Post the Roman destruction of Judea and conversion to the Xtian form of Monotheism which contrasts with the Muslim absolute Universal God theology – these Goyim worship a Trinity or Tawhid God in Heaven. Both reject the revelation of the Torah at Sinai which introduces the Divine Spirit lives in the Yatzir Ha-Tov hearts of the chosen Cohen people alone. If this Divine Spirit lived in the hearts of Goyim then how could HaShem discern his chosen Cohen people from the non Cohem Goyim like as did HaShem choose the korban of Hevel and rejected the korban of Cain?

Midrash Tehillim 33: God “looks into the deeds of all humanity” and “directs the fate of nations.” The Reshon scholar Radak comments the distinction between hashgacha kelalit (global providence) and hashgacha peratit (individual providence). This comment in alignment with the distinction between the Cain Hevel korbanot.

דבר ה׳ an extremely abstract complex concept that טיפש פשט translations fail to grasp and weigh. Rashi: “The word of Hashem is upright” refers to the Torah and the prophetic promises. Contrasts with the dikduk opinion expressed by Greek assimilated Ibn Ezra from Spain. (Ezra’s son converted to Islam).

Torah absolutely rejects the idea: “The futility of human power without God” as utterly vague and consequently worthless. “God”? Based upon the g’lut realities of Xtian and Muslim Monotheism theology, clearly all but Rabbinic leaders prior to the Rambam held that both Gods worshipped by either Xtians or Muslim not the revelation of the שם השם לשמה first commandment revelation which differentiates between the בראשית vision of אל, האל, אלהים, אל שדי God in the Heavens above and not in the yatzir ha-tov brit hearts below as the post Sinai Torah commands: לא בשמים היא.

Tehillem 33 call to righteous ביטחון – based upon the verb שלום stands upon the foundation of ביטחון/trust. A friend who ‘trusts’ his ally as his brother to guard his back shares no common ground with worship. “Our soul waits for Hashem,” the reference to the First Commandment revelation of the Name validates the vision that HaShem לא בשמים היא. HaShem not a Universal God for all Mankind. Only Israel accepts this revelation of the Sinai oath brit faith.

Tehillim 33:6 – “By the word of Hashem the heavens were made.” This precedent interprets the בראשית Aggadic mussar which instructs that creation refers directly to the נמשל chosen Cohen people created through observance of wisdom commandments/time-oriented mitzvot. Rather than stops at the משל טיפש פשט that simply reads that God created the Universe. The latter fails to discern Av wisdom commandments which require k’vanna and define the korban of Hevel from positive and negative commandments which resemble the korban of Cain which does not require k’vanna.

Isaiah 40:26: God calls the stars out “by name,” another משל\נמשל mussar. Wisdom commandments also commonly referred to as time-oriented commandments – a מלאכה rather than a עבודה. The ancient Greek language cannot and does not discern the subtle distinction which separates the two distinct verbs. Talmud defines understanding as “the discernment between like from like”.

Common labor/עבודה in no wise compares to skilled labor/מלאכה. This latter verb closely resembles the language of מלאך\מלאכים. The reference to “stars” called out by name reflect a fundamental shift where prior to the Bavil g’lut Angels did not have specific particular names whereas post Bavil g’lut the later T’NaCH sources started to refer to Angels with direct names. HaShem sent Moshe described as an Angel to Par’o. Yaacov sent an “angel” to his brother Esau and wrestled with the “angel” of Esau, remembered through the mitzva of not eating the gid ha-nasheh.

Wisdom commandments as a נמשל interpretation can “create” the chosen Cohen people by means of sending מלאכים created by wisdom commandments. Herein the prophetic mussar of Isaiah 40:26. Tehillim 33:10–11 – “Hashem foils the counsel of nations”, supports this key Torah theme. Isaiah 8:10: “Devise a plan, but it will be foiled.” Jeremiah 18:7–10: God reshapes nations based on their moral behavior. Following the Shoah arose Israel from g’lut as an Independent nation to the absolute chagrin of England and Europe.

Tehillim 33:13–15 “From heaven He observes all humankind”, follows this central theme. In similar vein Proverbs 15:3: “The eyes of Hashem are everywhere”, and Job 34:21: “His eyes are upon a man’s ways”. Tehillim 33:16–17 “A king is not saved by his army”, likewise interprets the blessing/curse Torah brit. The strength of a horse can do nothing to stop the plague of Torah curses when our people assimilate and intermarry with Goyim and therein worship other Gods. Zechariah 4:6: “Not by might, nor by power, but by My spirit”, and Hosea 1:7: God saves “not by bow or sword” likewise validates the Torah blessing/curse oath brit.

Tehillim 33 appears in some Jewish communities in Kabbalat Shabbat – the Av wisdom commandment which discerns repeatedly מלאכה מלאכה מלאכה. The Ashkenazic Pesukei d’Zimra introduces the distinction between a ברכה מן השבח; the former opens with ברוך שאמר which contains שם ומלכות. Tehillim, for example, all lack שם ומלכות. The central k’vanna of the Siddur absolutely requires that for a person to sanctify any wisdom commandment that that person possess the “chosen” eye which discerns that ברכות as תולדות follow the “fear of heaven” required to swear a Torah oath. Whereas a שבח, contrasts to ברכות by remembering that HaShem rejected the First-born Cain’s korban as but an unworthy “barbeque to heaven”/no k’vanna mitzva. This rejection of a korban lacking k’vanna compares to HaShem and the rejection of king Shaul as Moshiach after he failed to sanctify the time-oriented commandment to kill Amalek.

Selected Verses of Selichot likewise hold portions of Tehillim 33. This Tehillem no superscription “Of David,” etc. The Talmud instructs that a Torah sages merits greater respect than a king. Any person of Israel can rule the nation as King. Moshe first anointed the House of Aaron as “king”. Shmuel first anointed Shaul as “king”. The chosen first Cohen born not determined by order of birth טיפש פשט. A Torah sage 1:10,000. Hence the Torah sage merits respect whereas arrogant and foolish “kings” through their assimilation and intermarriage filled the land with oppression and injustice as did Par’o in Egypt.

Rabbinic tradition does not summarize Tehillim 33 as “God’s sovereignty” in the abstract. Divine Providence (השגחה) over Israel alone through the brit of blessings and curses. Other nations stand in the shadow of ancient Egypt. Goyim never to this day accept the revelation of the Torah at Sinai. They worship Gods in the Heavens, no different than the ancient Greek worship of the Gods on Mt. Olympus. Post the Roman destruction of Judea and conversion to the Xtian form of Monotheism which contrasts with the Muslim absolute Universal God theology – these Goyim worship a Trinity or Tawhid God in Heaven. Both reject the revelation of the Torah at Sinai which introduces the Divine Spirit lives in the Yatzir Ha-Tov hearts of the chosen Cohen people alone. If this Divine Spirit lived in the hearts of Goyim then how could HaShem discern his chosen Cohen people from the non Cohem Goyim like as did HaShem choose the korban of Hevel and rejected the korban of Cain?

Midrash Tehillim 33: God “looks into the deeds of all humanity” and “directs the fate of nations.” The Reshon scholar Radak comments the distinction between hashgacha kelalit (global providence) and hashgacha peratit (individual providence). This comment in alignment with the distinction between the Cain Hevel korbanot.

דבר ה׳ an extremely abstract complex concept that טיפש פשט translations fail to grasp and weigh. Rashi: “The word of Hashem is upright” refers to the Torah and the prophetic promises. Contrasts with the dikduk opinion expressed by Greek assimilated Ibn Ezra from Spain. (Ezra’s son converted to Islam).

Torah absolutely rejects the idea: “The futility of human power without God” as utterly vague and consequently worthless. “God”? Based upon the g’lut realities of Xtian and Muslim Monotheism theology, clearly all but Rabbinic leaders prior to the Rambam held that both Gods worshipped by either Xtians or Muslim not the revelation of the שם השם לשמה first commandment revelation which differentiates between the בראשית vision of אל, האל, אלהים, אל שדי God in the Heavens above and not in the yatzir ha-tov brit hearts below as the post Sinai Torah commands: לא בשמים היא.

Tehillem 33 call to righteous ביטחון – based upon the verb שלום stands upon the foundation of ביטחון/trust. A friend who ‘trusts’ his ally as his brother to guard his back shares no common ground with worship. “Our soul waits for Hashem,” the reference to the First Commandment revelation of the Name validates the vision that HaShem לא בשמים היא. HaShem not a Universal God for all Mankind. Only Israel accepts this revelation of the Sinai oath brit faith.

Tehillim 33:6 – “By the word of Hashem the heavens were made.” This precedent interprets the בראשית Aggadic mussar which instructs that creation refers directly to the נמשל chosen Cohen people created through observance of wisdom commandments/time-oriented mitzvot. Rather than stops at the משל טיפש פשט that simply reads that God created the Universe. The latter fails to discern Av wisdom commandments which require k’vanna and define the korban of Hevel from positive and negative commandments which resemble the korban of Cain which does not require k’vanna.

Isaiah 40:26: God calls the stars out “by name,” another משל\נמשל mussar. Wisdom commandments also commonly referred to as time-oriented commandments – a מלאכה rather than a עבודה. The ancient Greek language cannot and does not discern the subtle distinction which separates the two distinct verbs. Talmud defines understanding as “the discernment between like from like”.

Common labor/עבודה in no wise compares to skilled labor/מלאכה. This latter verb closely resembles the language of מלאך\מלאכים. The reference to “stars” called out by name reflect a fundamental shift where prior to the Bavil g’lut Angels did not have specific particular names whereas post Bavil g’lut the later T’NaCH sources started to refer to Angels with direct names. HaShem sent Moshe described as an Angel to Par’o. Yaacov sent an “angel” to his brother Esau and wrestled with the “angel” of Esau, remembered through the mitzva of not eating the gid ha-nasheh.

Wisdom commandments as a נמשל interpretation can “create” the chosen Cohen people by means of sending מלאכים created by wisdom commandments. Herein the prophetic mussar of Isaiah 40:26. Tehillim 33:10–11 – “Hashem foils the counsel of nations”, supports this key Torah theme. Isaiah 8:10: “Devise a plan, but it will be foiled.” Jeremiah 18:7–10: God reshapes nations based on their moral behavior. Following the Shoah arose Israel from g’lut as an Independent nation to the absolute chagrin of England and Europe.

Tehillim 33:13–15 “From heaven He observes all humankind”, follows this central theme. In similar vein Proverbs 15:3: “The eyes of Hashem are everywhere”, and Job 34:21: “His eyes are upon a man’s ways”. Tehillim 33:16–17 “A king is not saved by his army”, likewise interprets the blessing/curse Torah brit. The strength of a horse can do nothing to stop the plague of Torah curses when our people assimilate and intermarry with Goyim and therein worship other Gods. Zechariah 4:6: “Not by might, nor by power, but by My spirit”, and Hosea 1:7: God saves “not by bow or sword” likewise validates the Torah blessing/curse oath brit.

Tehillim 33 appears in some Jewish communities in Kabbalat Shabbat – the Av wisdom commandment which discerns repeatedly מלאכה מלאכה מלאכה. The Ashkenazic Pesukei d’Zimra introduces the distinction between a ברכה מן השבח; the former opens with ברוך שאמר which contains שם ומלכות. Tehillim, for example, all lack שם ומלכות. The central k’vanna of the Siddur absolutely requires that for a person to sanctify any wisdom commandment that that person possess the “chosen” eye which discerns that ברכות as תולדות follow the “fear of heaven” required to swear a Torah oath. Whereas a שבח, contrasts to ברכות by remembering that HaShem rejected the First-born Cain’s korban as but an unworthy “barbeque to heaven”/no k’vanna mitzva. This rejection of a korban lacking k’vanna compares to HaShem and the rejection of king Shaul as Moshiach after he failed to sanctify the time-oriented commandment to kill Amalek.

Selected Verses of Selichot likewise hold portions of Tehillim 33. This Tehillem no superscription “Of David,” etc. The Talmud instructs that a Torah sages merits greater respect than a king. Any person of Israel can rule the nation as King. Moshe first anointed the House of Aaron as “king”. Shmuel first anointed Shaul as “king”. The chosen first Cohen born not determined by order of birth טיפש פשט. A Torah sage 1:10,000. Hence the Torah sage merits respect whereas arrogant and foolish “kings” through their assimilation and intermarriage filled the land with oppression and injustice as did Par’o in Egypt.