Explain how the local tribal god of Sinai who dwells in the Mishkan Yatzir Ha-Tov/strictly and only within the hearts of the chosen Cohen seed of Avraham, Yitzak, and Yaacov – upon this Earth, does eternally judge the Monotheistic Universal Gods of Golgotha (place of the skull) and Mecca & Medina who occupy the Heavens – as false Baal Gods of Av Tuma avoda zarah – no different from the Gods worshipped by Par’o and Egypt or the Gods worshipped by the Canaanites.

The Torah’s God is not a distant “universal father” but the local, tribal Elohim of Sinai, who entered history through the brit cut between the pieces with Avraham, promising land and seed to Israel alone. This God judges all nations but resides only in the mishkan (tabernacle) of Jewish hearts committed to tohorah and tzedek (justice). Monotheism’s universalism profanes this faith that pursues justice within the borders of the oath brit lands, by inventing heavenly overlords who demand submission from all humanity, violating the Second Commandment: “You shall have no other gods before Me”, which explicitly condemns the polytheistic undertones of trinitarian Christianity and the absolutist Allah of Islam as echoes of Ba’al worship—gods of storm, fertility, or conquest that promise salvation but deliver tumah.

JeZeus as a Protocols of the Elders of Zion NT blood libel slander, did not know the fundamental distinction which separates Torah common law from Roman Statute Law. Likewise his similar Nathan of Gaza who served as the disciple of Shabbetai Tzvi … commonly known in NT rhetoric propaganda as “the Apostle Paul”. To sanctify the mitzva of shabbat (all Torah commandments apply equally to all chosen Cohen seed of the Avot – including the mitzva of Moshiach) requires making the הבדלה distinction between time-oriented Av commandments from toldot positive & negative commandments which do not require k’vanna; this בינה that discerns like from like מלאכה מן עבודה, separates holy from profane – t’ruma from chol. The imaginary man JeZeus did not “understand” the mitzva of shabbat any more than do Xtians understand the mitzva of Moshiach or Muslims understand the mitzva of Torah prophets; Torah prophets command mussar – T’NaCH does not instruct history because prophesy as a mussar rebuke applies equally straight across the board to all generations of the chosen Cohen seed of the Avot, no different than Shabbat and Moshiach.

The dedication of the House of Aaron as Moshiach serves as the Av precedent for all other Moshiach dedications thereafter. The precedent for korbanot learns from the rejection of Cain’s korban. A Torah korban exists as a time-oriented commandment which requires the “wisdom” of k’vanna-swearing a Torah oath through שם ומלכות. The term מלכות refers to the king-like leadership direction of the 13 tohor Oral Torah spirits which Moshe Rabbeinu perceived at Horev 40 days following the sin of the Golden Calf av definition of all avoda zarah for all generations. The Oral Torah revelation occurred on Yom Kippor wherein HaShem remembered the oaths sworn unto the Avot and annulled the vow to make from Moshe the father for the chosen Cohen people. Just as brit does not translate correctly as covenant, so too and how much more so t’shuva does not correctly translate as repentance for sin. Torah faith does not atone for sin, Yom Kippor makes atonement for a failure to rule the oath sworn lands with righteous judicial common law Sanhedrin justice which makes fair restitution of damages inflicted by bnai brit upon bnai brit. Aaron as the first anointed Moshiach – dedicates through the sanctification of korbanot the righteous pursuit of judicial justice among the chosen Cohen seed of the Avot within the borders of Judea.

Matthew genealogy traces the lineage of its Harry Potter through Joseph. Luke’s genealogy traces its lineage through Mary. LOL. Matthew lists 42 generations while Luke lists 77 generations! Matthew begins with Avraham and moves forward while Luke begins with Adam. The final name in Matthew’s genealogy Joseph (husband of Mary). While Luke ends with JeZeus. Matthew follows Solomon’s line; Luke follows Nathan’s line. All gospel Roman forgeries fail to grasp the Torah negative commandment of a “bastard child”.

The gospel of Luke ignores that all Goyim reject to this day the revelation of the Torah at Sinai. No gospel forgery ever once includes the 1st Commandment revelation of HaShem who dwells thereafter only within the Yatzir Ha-Tov of the hearts of the Chosen Cohen seed of Avraham Yitzak and Yaacov – brit cut between the pieces. Nathan, another descendant of David not tied to the kingship.

Anymore than the gospels has any linkage to the Torah dedication of the mitzva of Moshiach – based upon king David’s failure to judge the Case of Bat Sheva’s husband with justice. Ruling the land/people with righteous judicial justice defines the Torah intent of the mitzva of Moshiach. Luke’s attempt to make its false messiah into an av tuma Universal messiah for all Mankind, violates the revelation of the Torah at Sinai.

Moshe first anointed the House of Aaron as Moshiach. Aaron stands on the foundation of Elohim acceptance of the sacrifice dedicated by Hevel, despite Cain being born first. This theme duplicated again and again in Yishmael/Yitzak, Esau\Yaacov, Reuven\Yosef, pre-sin of Golden Calf first born of Israel/post Golden Calf tribe of Levi. The Luke/puke contradicts JeZeus’s declaration to the Samaritan woman! Hence the NT compare more to a superman comic book than an actual replacement of the brit chosen Cohen seed of the Avot replaced by a Roman fictional Harry Potter messiah.

The greatest flaw of the gospel forgeries, hands down without any question, their utter replacement theological failure which fails to grasp that all the Torah mitzvot revealed at Sinai apply equally – straight across the board – like shabbat and tohorat Ha-beit for married women – to all generations of the chosen Cohen seed of Avraham Yitzak and Yaacov.

Furthermore the JeZeus false messiah failed to differentiate the Avot in Genesis perception of El, Elohim, El Shaddai etc as a God in the Heavens from the revelation of HaShem in the 1st Sinai Commandment wherein the Divine Presence middot revealed to Moshe after the sin of the Golden Calf on Yom Kippur live in this Earth only within the hearts of the Yatzir Ha-Tov Cohen people. When the followers of the Harry Potter false messiah asked their God how to pray he taught them: Our Father who is in Heaven … this fundamentally violates and profanes the revelation of the Torah at Sinai – the Spirits of HaShem live within the Tabernacle of the Yatzir Ha-Tov within the bnai brit Cohen hearts.

Tefillah – Kre’a Shma – Hear Israel HaShem Elohynu HaShem Echad. The word One does not refer as the av tuma avoda zara theologies promoted by the NT and Koran false prophet frauds of Universal Monotheism. Monotheism violates the 2nd Sinai Commandment; HaShem sent Moshe to Egypt to judge the Gods of Egypt! Rather the word ONE refers to the oath that a Cohen swears through his tefillen to remember the oaths sworn by Avraham Yitzak and Yaacov wherein the Avot cut an oath alliance to father the chosen Cohen people. Hence the 3 Divine Names in this one verse have the intention to remember the oaths the Avot swore to father the chosen Cohen seed for all eternity. Furthermore, the name Elohynu judges and separates HaShem from HaShem; acceptance of the Written and Oral Torah revelation לשמה.

The father determines the genealogy of both sons of Aaron and Kings of both Yechuda and Israel. The NT fraud has no concept that once a man acquires title to the O’lam Ha’bah (future born children) of his wife, that even if Zeus himself fathered Hercules that under Torah law Hercules constitutes a bastard. That the beating of JeZeus almost to death and torturing him upon a cross compares to offering a deformed animal on an altar as a Torah sacrifice. תורה לא בשמים – a direct quote from the Book of D’varim which defines the revelation of the First Sinai Commandment for all eternity thereafter. JeZeus depicted as the “Son of God/virgin birth” … a bastard child forever excluded כרת from the seed of the Avot chosen Cohen people.

The brutal murder of fictional Harry Potter JeZeus through judicial corruption and injustice totally the opposite of Moshe dedication of the House of Aaron as Moshiach. The prophet Shmuel first anointed Shaul of the tribe of Binyamin as Moshiach, but his failure to pursue justice – specifically in the mitzva of Amalek (understood as Jewish ערב רב – assimilated Jews who follow foreign cultures & customs who intermarry with Goyim who reject the revelation of the Torah at Sinai.) Amalek or antisemitism plagues all generations of Jews with Torah curses no different than the plague curses in Egypt.

Superficially Yonah sent to “warn” the king of Assyria. But Torah prophets serve only as the mussar police of Sanhedrin courtroom rulings. The Sanhedrin courts only have jurisdiction within the borders of Judea. Hence for the prophet Yona sent to Assyria his mission replicates that of Moshe in Egypt sent to cause the exiled 10 tribes of Israel to remember the brit oath sworn to the Avot. Assyria conquered shortly after Yonah commanded his mussar to the exiled seed of the 10 Tribes by the Babylonian empire.

Contrasts the Torah’s depth with the superficial, treif distortions peddled by the church—as epitomized in that 1956 Hollywood spectacle, The Ten Commandments, where a bald Yul Brynner as Pharaoh and a chiseled Charlton Heston as Moshe reduce Sinai to a cinematic farce. The revelation of the Torah at Sinai caused Israel to recoil after hearing only the first two dibrot (statements) directly from HaShem’s tohor spirits.

Understanding why the aseret ha-dibrot (the “Ten Statements,” not “Commandments” as the church mistranslates to fit its legalistic idolatry) appear twice. Israel demanded thereafter that Moshe ascend to receive the remainder of the Torah—Written and Oral—lest these tohor middot consume their Yatzir Ha-Raw tuma middot.

The aseret ha-dibrot repeated twice in the Torah, this duplication, it exposes the root of Torah common law; which stands firmly upon bininei avot—the foundational “building fathers” or precedents that generate an expansive edifice of halachah. As enslaved Israel made bricks to build Egyptian treasure cities, the Talmud employs the building block of Hillel’s 7 middot, Akiva’s 10 middot, Yishmael’s 13 middot, and HaGallilee’s 32 middot; every sugya of Gemara stands upon these יסודי logical building blocks.

These are not mere repetitions for emphasis, as Goyim theologians defame the Talmud as the words of Men, far removed from the Word of God! Rather the concept of T’NaCH prophetic Oral Torah mussar middot and Talmudic halachic middot bridge the gap of holiness which elevates holy to most holy commandments. Shabbat serves as an Av precedent for all other wisdom-commandments which require k’vanna wherein Jews in all generations dedicates tohor Oral Torah middot – which the Talmud calls: מלכות. As the Torah has two grades of commandments the T’NaCH & Talmud judicial common law have two grades of middot.

Torah speaks in the language of Man. The kabbalistic term “shekinah” stands upon the Mishkan precedent. Its not the form of the Mishkan and its vessels which defines the revelation of the Torah at Sinai/Horev; anymore than its the 6 days of Creation משל, but rather the introduction of time oriented commandments נמשל. The נמשל that the רוח הקדוש Oral Torah middot of Horev breath life into the Ya’tzir Ha-Tov of the Chosen Cohen peoples’ hearts. Hence the error spelling of the word heart as לבב in the tefillah דאורייתא acceptance of the yoke of the “kingdom of heaven”.

Meaning remembering the oath sworn by the Avot to father the Chosen Cohen people and the acceptance of the Written and Oral Torahs at Sinai and Horev. Herein designates the k’vanna of the time-oriented wisdom commandment known as קריא שמע. As this commandment applies to all generations of Israel so too the mitzva of Moshiach. Jews do not wait for a fabled 2nd coming of JeZeus. “Time” not as literal hours but as opportune wisdom (as in Ecclesiastes 3:1–8’s “a time for every matter”). Thus the repetition of the 10 dibrot serve to define the elevation of time-oriented commandments as the k’vanna to remember the redemption from Egyptian exile – as expressed in the first Sinai t’shuva commandment.

The revelation of the Oral Torah, according to the kabbalah taught by rabbi Akiva’s פרדס understanding, reveals a dynamic logic variable inductive format, as opposed to the ancient Greek philosophers static rigid syllogism deductive logic. Islam’s sharia mimics toldot without av wisdom, leading to rigid fatawa absent prophetic t’shuva. In essence, the twice-repeated 10 dibrot reveal the Torah’s blueprint for common law: a beniyan av teaching generational renewal, mitzvah classification, and mussar-k’vanna. This stands eternally against the church’s movie myths and Islam’s static codes, affirming Sinai’s wisdom for Israel’s seed alone.

Torah common law not to be confused with Xtian and Muslim religious theology wherein both religions created their Gods, from the Nicene Creed to Islam’s strict Monotheism Universal God. The Book of Yonah compares to the Book of Job. Both address the destruction of g’lut. The Assyrian empire conquered by the Babylonian empire shortly after Yonah. Torah common law not a religion – bottom line. During the Dark Ages period of the Crusades Jews favored to convert Torah judicial common law courts into a Codified statute law religion strikingly similar to the Catholic church during its scholastic period during this time period.

The kabbalah concept of שכינה makes a סוד opaque – concealment of light – reference to the Sinai revelation of the שם השם wherein Torah permanently revealed as the revelation of this local tribal god in this world. The construction of the Mishkan, likewise another Torah revelation at Sinai to this precise same impact. The 13 tohor middot revealed at Horev following the Golden Calf, rabbi Yochanon taught the סוד opaque kabbalah that all ברכות צריך שם ומלכות; meaning that swearing a Torah oath לשמה requires the sanctification of Oral Torah middot or מלכות. Hence the Shemone Esrei contains 3 + 13 + 3 blessings – תרי”ג; Six Yom Tov + Shabbat – the opening and closing three blessings and the 13 chol and one shabbat blessing(s) refer to the direction of future social behavior through some dedicated tohor middah. Herein defines the K’vanna of all korbanot dedications.

The distinctions in Divine names (e.g., El Shaddai for the patriarchs vs. the Tetragrammaton at Sinai) underscore this shift: the patriarchs experienced God through promises and personal encounters, but Sinai revealed a national, judicial common law legalism. Justice the one word definition of Freedom from Egyptian slavery and invasion of Canaan לשמה.

Law as a “guardian” (παιδαγωγός, often translated as tutor or schoolmaster) until faith in Christ arrives misrepresents Torah as temporary or punitive, rather than an eternal system of pursuing justice. The Sinai revelation no more waits upon JeZeus than do Jews today. Torah functions as the Constitutional mandate of Sanhedrin common law ‘legislative review’ courtroom law. דברים טז:כ – the command to pursue justice actively through courts and ethical behavior. This shares no common ground with: get “Saved & baptized in the name of JeZeus.”

he Torah’s blessings and curses (e.g., ויקרא כו) – tied to ruling the land with justice, uprooting Canaanite avoda zara; meaning to prevent assimilation (ערב רב) and intermarriage. Amalek in all generations the consequences of Jewish assimilation and intermarriage.

The Book of Shemuel addresses the subject of Moshiach for the first time? No. Such a טיפש פשט fails to grasp that the NaCH Prophets and Holy Writings serve as hand maidens to the Kallah Torah bride; Moshe the greatest of the Prophets. Moshe anointed the House of Aaron as Moshiach; Penchas lead the warriors against the king of Moav who hired Bil’aam to curse Israel as משיח מלחמה. The entire purpose of korbanot to dedicate צדק צדק תרדוף as the definition of Torah faith.

Confusing the forms of faith for the substance of faith turned the heart of king Shlomo to worship avoda zara. The “temple” not some grand Catholic Cathedral but Federal Sanhedrin Courtroom common law wherein the Cities of Refuge serve as the spokes of Federal law courts across the land. The Talmud Chagigah 13a warns against excessive speculation concerning the kabbalah of time-oriented commandments expressed through מלאכה wisdom to create from nothing Angels/מלאכים. Even simple mitzvot with kavanah become time-oriented, the “Crown of Torah” (Shabbat 127a).

The Rambam’s critique in Moreh Nevuchim 1:50-54, where he argues that Divine names reflect attributes of action in this world, not metaphysical essences causes my soul to retch; the Book of בראשית – before the revelation of the Torah at Sinai לשמה. The first commandment Name רוח הקודש, whereas all other Divine Names – words. A fundamental רב חסד מאי נפקא מינא fundamental error made by assimilated to Greek logic rather than פרדס logic – Rambam. Assimilation and intermarriage defines the Yonah/Job\Daniel collapse of the Golden Age of Spain. Rambam’s code negated the charem of the Karaim deniers of the Oral Torah on par with the Tzeddukim during the Chanukkah Civil War!

Thomas Aquinas’ Summa Theologica stands as the Catholic equivalent to the Rambam’s horrid Yad Chazaka. Mishna Torah means common law. Rambam’s assimilated Roman law codification – statute law! Another רב חסד מאי נפקא מינא fundamental error. The study of Talmud actively requires the compare and contrast of the different middot (ancient Egyptian bricks) building blocks developed by the Tannaim scholars and employed by all Amoraim scholarship upon the Mishna common law Case/Rule judicial codification made by rabbi Yechuda Ha’Nassi.

The Yalkut Shimoni on Iyov learns that Holy Writing T’NaCH primary source commentary to the Books of the Prophets similar to Gemara’s relationship to the Mishna; it links Iyov’s afflictions to a microcosm of Israel’s exiles, teaching that restoration comes through pursuing justice, not theological resignation.

The Zohar (Shemot 2:216b) describes the שם השם ציוי ראשון as light hidden in vessels, revealed through the Mishkan’s construction. HaShem לא בשמים היא – rather the Spirit Divine Presence Shekinah breathes within the Yatzir Ha-Tov of the heart – תפילה הדבר שבלב and not a Father and Son in Heaven. The prophets sometime inverse the Order of the Oral Torah middot רחום וחנון, based upon the כלל פרט כנגד רבוי מיעט Egyptian bricks made from straw. חנון expansive the next series of middot serve as definitions of חנון. Whereas רחום restricts based upon the commandment concerning treatment of the people of Canaan, the stubborn and rebellious son, Amalek, and Torah blessings & curses. Bottom line: do not confuse mercy with pity.

Korbanot exist only as time oriented commandments which require k’vanna – the opposite of Cains sacrifice! Yeshayahu 1:11-17, HaShem rejects offerings without מלכות Oral Torah middot dedications. Its not the form of living blood that a korban dedicates but rather the substance of the dedication of Horev Oral Torah tohor middot!

Chagigah 13a warns against speculating on ma’aseh bereishit (creation) or merkavah (chariot) mysticism, read through the simplistic טיפש פשט of literal word for word translations. Torah instructs through משל\נמשל rational discipline; Joseph interpreted dreams. Dreams which lack an interpretation compare to a letter never opened and read. Torah common law does not compare to a Harry Potter work of fiction that simple minded children can read and enjoy. Torah common law stands upon the יסוד of בניני אבות-precedents. Talmudic precedents function as logical proofs based upon the understanding that Talmud as 70 faces like the facets of a diamond!

Sefer בראשית together with its Divine Names – pre Sinai. Just that simple. No fancy dance’n. The לשמה Sinai brit, this Divine Spirit lives within the hearts of the chosen Cohen People. Goyim pray to their Gods who dwell in the Heavens. Rambam’s rationalism, influenced by Aristotelian Greek logic, sidelines the פרדס (Pardes) hermeneutic organized into a warp\weft threads of דרוש\פשט – the Aggadah. And רמז/סוד – the Halacha. פרדס inductive logic which conducts a compare and contrast T’NaCH prophetic mussar to halacha which serves as precedents ie a unique perspective by which scholars re-interpret the language intent of the Mishna based upon this בנין אב logical comparison of Case/Rule to similar but different Case\Rule judicial rulings.

A Three-Man Torts Court divides the justices of the Court. One judge assigned as the Prosecuting attorney. The second judge as the Defense attorney. The Difficulty/Answer style of the Gemara edited to communicate this model for a future Sanhedrin Court room once Jews re-conquered the oath brit Home land. T’NaCH\Talmudic inductive logic as far removed from Greek philosophy deductive logic as the lights of Hanukkah despise the T’zeddukim attempts to cause Israel to forget the Oral Torah and also turn Jerusalem into a Greek polis!

Yonah Gerondi wrote Shaarei Teshuva after the disaster of 1242 burning of all Talmudic manuscripts across France in Paris bon-fires. Gerondi duplicated the error of the brothers Hashmonaim who requested that Pompey resolve their dynastic dispute during a prior Hanukkah Civil War some 1000 years previous. The Jewish Civil War witness not only the destruction of the common law Rashi/Tosafot school – all Jews expelled from France in 1306.

But it generated chaos and anarchy that disrupted Jewish refugee exposed nakedness before Goyim enemies; the king of England first imposed taxation without representation then expelled all Jews in 1290. The German kingdoms likewise robbed plundered and made forced population transfers. Pauperization of Jews cause the Vatican decree of ghetto gulah imprisonment of all Western European Jewry which in its turn caused another mass population transfer of Jews from Western to Eastern Europe. Then came the 1648 Cossack pogroms!

Rambam’s code, while brilliant for impoverished g’lut refugee populations scattered across Western Europe during the dying days of the Dark Ages, its inherent corruption – flattened T’NaCH Talmudic common Case\Din law into Aristotelian categories, akin to Aquinas’ fusion of faith and reason egg-crate dogmatism, which the Baal HaMaor cricized the Rif common law code and later the Vilna Gaon critiqued the Rambam’s Yechuda jumping into the Sea of Reeds emphasis on religious codification observance of halacha prioritized over Talmudic depth of inductive פרדס logic; the k’vanna of lighting the lights of Hanukkah.

As mentioned above, the Yalkut Shimoni on Iyov (Remez 906) indeed frames Iyov’s sufferings as a microcosm of Israel’s exiles—from Egypt to Babylon to Rome—teaching that geulah demands active pursuit of justice (צדק), not passive theological surrender. This midrashic commentary functions unto Gemara Aggada: a primary lens on NaCH (Prophets and Writings), linking personal affliction to national t’shuva. Restoration not through resignation, but rather courtroom equity – echoing Devarim 16:20’s mandate.

Tefillah is דבר שבלב (matter of the heart, Berachot :כו) rejects Tehillem prayers as comparable to tefillah oaths; Jews do not pray to any Father-Son duality in the Heavens. Yeshayahu 1:11-17 condemns form without substance: HaShem spurns blood offerings absent מלכות (kingdom)—Oral Torah middot from Horev. The dedication isn’t animal life but tohor attributes, elevating the act to the Torah’s crown (Shabbat 127a). This aligns with the Zohar’s vessel metaphor: external form holds inner light of middot.

The distinctions between the names of God in different contexts, such as those used by the patriarchs versus the revelation at Sinai, are significant in Jewish thought. Galatians 3:24 rhetoric refers to “Law” but fails to specify the difference between Torah Sanhedrin judicial common law from Roman Senate statute law. Furthermore its rhetoric distorts the concept of Torah faith defined by צדק צדק תרדוף – pursue justice. Its substitute theology replaces this New God JeZeus as the epicenter of faith!

Galatians corrupt rhetoric addressed to Goyim who never accepted the revelation of the Torah at Sinai. Hence Goyim have no part no inheritance in the revelation of the local tribal god HaShem. Galatians speaks to Goyim not Jews. Goyim never accepted the revelation of the Torah at Sinai. Therefore the lie “our guardian … faith” utter and completely false.

The NT rhetoric theology teaches belief in this new God JeZeus. It knows absolutely nothing touching the revelation of Torah courtroom common law. The latter shares no common ground with religious theological “belief systems”. The NT straight up worships a foreign alien avoda zara new Universal Father/Son\Holy Ghost God. The revelation of the Torah at Sinai exposed a local tribal god of the 12 tribes of Israel who brought freedom to enslaved Israelites and blessed Israel to conquer the lands of Canaan. The NT Universal God does not supersede the local tribal god of Sinai.

The 4th Oral Torah middah of רחום directly connected to the Blessing – rule the land with justice vs. the Curse – return to Egyptian g’lut slavery & oppression. Hence the Torah commands to totally uproot the Nations of Canaan, kill the stubborn and rebellious child, make eternal war against Amalek – understood as Jewish intermarriage and assimilation the Torah refers to as ערב רב; these latter Torah commandments if obeyed prevents Jewish worship of avoda zara and injustice within the conquered homeland. Hence “Mercy”.

Jews do not “wait” for some pie in the sky messiah ‘last days’ savior from heaven. The Sinai revelation revealed the Divine Presence in this Earth. From Sinai till today Jews do not pray to some avoda zara God in heaven. We dedicate tohor middot לשמה from within our hearts – the ‘temple’ where HaShem dwells in this Earth since Sinai. Torah common law aint some mystical belief system; Torah does not prioritize the ‘End of Days’ mysticism which the mystic Book of Daniel records. Just as Torah does not have private names for Angels like as also found in the Book of Daniel. This mystical Book – the only Book in the T’NaCH written in Aramaic.

The Talmud interprets mystic ideas affixed to practical rational halachic ritualism. Rhetoric belief system theologies an utter abomination on par with Baal worship. Torah judicial common law abhors theological belief systems as a form of “bribery”. Rhetoric theological constructs by definition manipulate, distort, & corrupt moral behavior. Prophets command mussar to all generations of Israel. Rhetoric theology promotes witchcraft – fortune tellers who predict the future. Torah judicial Sanhedrin courtroom common law most essentially addresses the need to impose fair restitution of damages inflicted by Jews upon other Jews within the borders of Judea. Belief systems have no central connection to the brit oath sworn lands and the chosen Cohen people. The “grafted onto” metaphor as bankrupt as “the End of Days” metaphor.

The concept of numerical value of numbers hinting to word within words like בראשית — ברית אש, ראש בית, ב’ ראשית. The concept of a רמז extends to numerical gematria numbers. Like 18 – חי. The number 40 – מ, contains no words within words or numbers. So what does the numerical value of 40 hint to? Noach’s flood lasting 40 days not a concealed hint. Contrast the concealed hint following the Golden Calf – Oral Torah revelation! The 40 years in the wilderness directly refers to the death of an entire generation. The hint of curse exile taught. The Book of Yonah compares to the Book of Job, both teach the concealed Torah curse that exile goes hand-in-glove with destruction and disasters.

The Creation story introduces the רמז of 7. The concealed central theme of Torah wisdom known as time-oriented commandments. Impossible to understand ‘shabbat rest’ without discerning the difference between two critical Hebrew verbs, both of which mean “work”… מלאכה VS עבודה. The former qualifies as a Torah wisdom, not so the latter. For example: Cain’s barbeque to heaven rejected because it failed to dedicate Torah wisdom. Hevel korban accepted because his offering separated ‘substance from form’. A korban requires swearing a Torah oath with שם ומלכות, translating words to other words fails to instruct the wisdom of why a Torah oath requires the defined meaning behind the משל of שם ומלכות; acceptance of the written & oral Torahs revealed at Sinai & Horev.

Day of rest by not doing wisdom acts of מלאכה directly implies that a person does commit to doing works of מלאכה throughout the rest of the new week! Not every Jew trained in skilled labor – like as required to construct the Mishkan. But even the poorest Jew can do mitzvot with k’vanna has wisdom which elevates any Torah or Talmudic commandment or halachot to a time-oriented commandment – the Crown of the Torah.

Freedom by Faith

The Torah Parashat Vayishlach בראשית לד-לו addresses time-oriented commandments wherein “time” refers to wisdom rather than literal time tick-tock past history narratives. This Torah portion navigates complex stories which includes genealogies that embody deeper moral and ethical rebukes which later generations need to explore as understood through the wisdom of Mussar; a Jewish ethical, educational rebuke: active pursuit of fair restitution/compensation to the victim—rather than mere emotional guilt or substitutionary atonement. The relationship dynamics between Jacob’s family and the people of Shechem illustrate the significance of respecting sexual boundaries and ensuring that interactions conducted with both respect & honor. This contrasts sharply with certain Christian theological models of repentance, where forgiveness is framed through vicarious sacrifice, often without direct address of the victim’s pain or ongoing accountability.

 

T’shuva a key tohor middah. It fundamentally requires remembering the past through introspection, as exemplified through the month of Elul, Rosh HaShanna and Yom Kippur. This “wisdom” makes no attempt to justify past reactionary folly. But rather attempts to weigh the need to address the nature of damages inflicted upon others which requires some kind of mutually agreed upon fair compensation of damages. The Prince and people of Sh’Cem sought to profit from their crimes, they never considered the need to fairly compensate the Yaacov and his family for the rape of his daughter. Simeon and Levi massacre the males, rescue Dinah, and the other brothers plunder the city. Jacob rebukes them for endangering the family, but they retort: “Should he treat our sister as a harlot?” (p’suk 34:31)—highlights their raw demand for justice, even if their method exceeds Torah bounds. Jacob’s return to Bethel, Rachel’s death in childbirth, and Esau’s genealogy—highlighting continuity across generations

The genealogies imply that this wisdom of remembering past sexual folly, in order to due t’shuva – meaning pay some agreed upon terms or amounts to achieve some fair compensation of damages, greatly differs from the alien and utterly foreign substitute theology of repentance which totally ignores the pain suffered by the victims. Mussar principles of self-examination, character refinement, and moral accountability. T’shuva, a tohor middah, centers on honest remembrance of harm—especially sexual violation or disgrace (avoda zara dishonor in broader terms)—coupled with active, victim-centered restitution rather than emotional guilt or vicarious substitution. Esau’s extensive genealogy, underscore generational continuity: moral failings (or rectifications) simply don’t just disappear after the criminal generation dies out. War-crimes against Humanity never erased but must be confronted by descendants. Fear of Heaven means that peoples’ pursue t’shuva consequent to their ruined Good Name reputations, which might never heal across the span of generations.

Guilt theology, such as ‘this false messiah died for you’ not the same thing as remembering past personal, in this specific case sex disgrace or avoda zara dishonor. This significant distinction – a vital Mussar k’vanna throughout the T’NaCH, Talmud, and Midrashim. Which embodies the principles of accountability, respect, and reflection, absolutely symbolized through Torah judicial court-trials, which make fair restitution of damages inflicted – as exemplified by the 10 plagues and the splitting of the Sea of Reeds.

 

True t’shuva requires an honest acknowledgment of one’s sexual missteps, facilitating a path towards genuine correction and healing that others have suffered. The narratives compel us to reflect on past actions rather than ignore them, emphasizing that growth comes from inevitable missteps and the commitment to make amends. This t’shuva simply crucial for both individuals and communities seeking to forge healthy relationships. The detailed lineages rebuke the generations that moral failings (or corrections) pass down. Each generation must reflect on predecessors’ actions, rectify where possible, and avoid repeating past folly. This collective responsibility rejects “be here now” spiritual hippie individualism. Instead it fosters an ongoing ethical growth in families and communities.

 

The actions of Shechem and his father highlight a critical ethical breach: the attempt to profit from wrongdoing without appropriate restitution. In contrast, the expectation of justice in Jewish law mandates compensatory measures for harm done. This underscores the significance of fairness and moral responsibility in interactions. The judicial trials and structures presented serve as models for community accountability. They reinforce the idea that restitution: not simply limited to mere transactional affair, but an ethical obligation that reflects respect for the victim and for communal harmony. The 1939 British White Paper triggered the Shoah as did American pride which now viewed refugee populations as inferior scum on par with Christ-Killer slanders.

American attitudes in the 1930s–1940s reflected restrictive immigration quotas, intensified by the Great Depression, isolationism, and widespread antisemitism—including lingering “Christ-killer” slanders that portrayed Jews as collectively responsible for Jesus’ death, fueling prejudice. The 1938 Évian Conference (convened by FDR) exposed global reluctance: most nations (including the U.S.) refused to expand quotas for Jewish refugees, even post-Kristallnacht. Polls showed strong American opposition (e.g., ~72% against more Jewish immigrants in late 1938), sometimes viewing refugees as undesirable or inferior—echoing demeaning stereotypes. This collective failure to act, prioritizing national interests over humanitarian rescue, parallels the Shechemites’ self-serving avoidance of true restitution.

 

The genealogical refrains in these chapters further embody the continuity of responsibility across generations. They remind us that recognizing and rectifying past wrongs not limited to an individual personal journey. But rather a collective one, where each generation – called to learn from and address the failings of those before them. The ‘born again Xtian’ represents a total negation that limits faith to “be here now”. The narratives of this Torah prophetic mussar therefore serves as a powerful Aggadic/Midrashic story in the T’NaCH tradition which punctuates the importance of accountability, respect, and fair restitution.

 

Through introspection and a commitment to t’shuva, individuals and communities strive to navigate their moral landscapes, with the common goal of achieving integrity in communal relationships and actions. This wisdom encourages a richly nuanced understanding of justice which emphasizes and prioritizes the transformative power of genuine reflection and ethical responsibilities, promoting healing and mutual respect among and between Jewish marriages and families. This prophetic call in Vayishlach urges ethical integrity, respect for boundaries (sexual and otherwise), and ongoing responsibility, vital for Jewish continuity and mutual honor in relationships.

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Should Shechem Deal with Our Sister as an Harlot

קידושין (משנה תורה) סוגיה ב – אב משנה

The study of Talmud, a discipline which compares and contrasts different sets of logical middot. Upon this fundamental יסוד defines both T’NaCH and Talmudic common law systems. So far this week have contrasted how foreign alien Goyim read their scriptures; exposing how completely different Goyim view and understand their scriptures as “the word of God” as opposed to the vastly inferior idea of “word of Man”.

The Talmud and T’NaCH as judicial common law, has a vast gulf separation between Xtian fiction and Islamic poetry literature which both cultures declare as “sacred scripture”. Jewish common law never comes “from Heaven” as does Goyim scripture avoda zara. T’NaCH prophets with their Holy Writings (Gemara) commentaries examine how mussar defines the k’vanna of the Yatzir Ha’Tov within the bnai brit hearts. Aggadah together with its Midrashic reference sources, both based upon the T’NaCH; how prophetic mussar transforms rote halachic ritualism unto Avot time-oriented commandments of the Torah which require k’vanna.

The halachic portions of the Talmud make a משנה תורה-common law-legislative review employing halachot as precedents to re-interpret the language of the Sanhedrin courtroom judicial rulings codified within the 6 Orders of the Mishna. The righteous pursuit of justice defines “Faith” as the definition of Talmudic scholarship. A Grand Canyon separation between how Goyim worship their “word of God scriptures”.

Therefore for modern day Jews, struggling with assimilation to the dominant Goyim cultures and customs, and perhaps intermarried with alien Goyim who reject the revelation of the Torah at Sinai, learning Talmud requires tremendous patience because it requires stepping outside the box of Greek deductive logic, freeing their minds from the “Word of God” cage Zoology; sinful Man condemned to Hell but either saved by a fictional messiah or warned in Arabic by some last prophet – Arabs being the last people on this Earth to receive their warning prophet.

The Framers of the Talmud already lived in g’lut/exile. There vision: to establish the Model of a Sanhedrin judicial court system which would serve as the basis, the foundation – for the time when Jews fought successful wars and reconquered our banished homelands from Goyim occupiers. Both the Mishna and the Gemara/Talmud – post disaster Bar Kokhba revolt against Roman rule (132–136 CE); post 70 CE destruction of Herod Temple ‘fairy-tale nostalgia’.

The prophet Natan’s mussar rejected king David’s assimilated fantacy to build a “House of Cedar” for God avoda zara; not because that David had “blood on his hands” – Israel anointed him king to fight their wars! The Talmud defines avoda zara as A) assimilation and B) intermarriage. Av tuma avoda zara defines “blood on his hands”, according to how the Talmud understands the 2nd Sinai commandment.

Grasping the layered nature of both T’NaCH and Talmudic common law essentially requires stepping away from the skewed perspectives of foreign cultures and customs wherein g’lut Jewry lives. T’NaCH and Talmudic common law endeavors to shape and define Jewish (chosen Cohen people) culture, customs and practices which maintains the integral Jewish identity “drop” which has fallen into the far larger ocean of Goyim societies and civilizations – all of which reject the revelation of the Torah at Sinai – to this very day.

The Siddur shapes the 6 “Orders” of the Mishna – words within words/רמז. The כלל always applies in Talmudic scholarship: First Order, then Speed. Scholarship must first discern which set of basic middot define the substance of a particular Gemara sugya. The first two sugyot rely heavily upon rabbi Akiva’s רבוי מיעט middah to determine that a young child not “acquired” through קידושין through כספ שטר וביאה; this the second sugya excludes (קמ”ל) chuppa as the first sugya excluded small children. Middot function as the critical most important building blocks upon which פרדס inductive logic stands. Just that simple, no fancy dance’n. Yet the Reshonim commentaries virtually all failed to acknowledge this most essential top-priority of Talmudic transcription of Oral Torah 13 middot & Tannaim middot — unto the “written word” of T’NaCH and Talmudic common law!

The righteous pursuit of judicial common law justice which strives to restore fair compensation of damages inflicted simply does not exist in Goyim avoda zara which defines faith as belief in some theologically established creed dictated belief system which “define” their Gods. T’NaCH and Talmud teach: defining the nature of the Gods beyond the Human “pay scale”. In short: the theology of Monotheism (daughter religions), an utter Torah abomination due to the arrogance of the Yatzir Ha’Raw, which prioritizes the worship of some newly – theologically created – God, over & above the righteous pursuit of justice among and between any given set of people/nations as the meaning & definition of faith.

The righteous pursuit of justice – “Words of Man” and not “words of God”. The Torah commandment to remember the slavery of Egypt, best summarized by the corrupt court of Par’o whose command withheld the essential straw required to make bricks and whose Court condemned Israelites for their failure to meet Par’o quota tale of production; learned in conjunction with Yitro’s mussar rebuke to Moshe Rabbeinu when he alone judged the disputes over damages between the Jewish people who came out of Egypt. Israel did not come out of Egypt to worship the “word of God”, but rather to physically invade conquer Canaan and rule this land with righteous judicial justice.

Torah “faith” established a completely different judicial set of priorities based upon the Tower of Babel. The latter understood as the critical mussar which addresses: How does a human civilization collapse? The answer: ‘Diverse languages’, a טיפש פשט ignorance of Torah prophetic mussar. Rather a conflict of interests wherein Man despises contractual agreements made. Herein understands the mussar of ‘diverse languages’.

For example: the modern Torah oath “Never Again”. Jews cannot dictate that we shall “Never Again” rule our homelands with a Herod like injustice. Rather, that Europeans societies in particular shall “Never Again” decide their “Jewish Problem” with their own unilateral dictates. Hence Israelis reject UN Resolutions 242, 338, 446, 2334 etc etc etc. European and post ’48 and ’67 Arabs have no ‘Fear of Heaven’. The latter repeatedly sought to complete the Nazi genocide of the Jews across the Middle East. Both corrupt religions of avoda zara have permanently destroyed their “Good Name Reputations”; on par and similar to how the nations of Canaan equally destroyed their “Good Name Reputations” through their criminal judicial injustice. Therefore the idea of “Fear of Heaven”, stands upon the foundation of the collapse of the Tower of Babel Torah prophetic mussar rebuke.

With this summation, shall now examine – based upon the midda רבוי מיעט of פרט – בראשית כג:יג, and how a precedent search comparison defines the k’vanna of the exclusion of Chuppah which this sugya currently addresses. The study of law, not a religious belief system but rather a ‘be here now’ application of prophetic mussar to Jewish day to day lives throughout the generations, times, and Eras. The rabbis of Conservative/Historical Judaism missed this most basic of fundamental, on par with off the דרך Orthodox rabbinic Judaism which fails to educate in Yeshiva the difference between common law from statute law. Each generation of Jews living compares to a new floor in the construction of the Jewish civilization which contrasts with the Tower of Babel collapse — as exemplified by the recent Fall of the Nazi, French, British, and USSR empires.

The sugya of Parshat חיי שרה – כג: א-כ. Learning in context perhaps describes rabbi Yishmael’s midda of פרט כלל או כלל פרט. Bottom line: the different middot systems of Torah and rabbinic common law compare to the straw required to make brick in Egypt. Rav Nemuraskii repeatedly emphasized: if the foundation cracked, then the entire building must come down. The statute law codes made by the Rambam, Tur, and Shulkan Aruch serve as examples of a cracked foundation; in no way, shape, manner, or form do they qualify as “Oral Torah”.

The years of the life of Sarah, our mother, duplicates the number of Republics within the Persian empire. The king Cyrus the Great ordered the construction of the 2nd assimilated Jewish Cathedral as the basis of the restoration of the Jewish return to Judea. By stark contrast the rabbis of the Talmud prioritized Sanhedrin rule as the basis of the restoration of the Jewish return to Judea. The Shomronim\Canaani, Tzeddukim, Karaim, Rambam all invalidated the dedication of the lights of Chanukkah – the miracle of the restoration of Jewish National Sanhedrin Legislative Review Independence. The 13 Oral Torah Horev middot and Tannaim halachic middot “building-blocks”, by absolute juxtaposition – opposition: sanctify and validate the k’vanna of the mitzva to light the lights of Chanukkah to advertise the miracle of Jewish National Freedom which restores Sanhedrin common law Legislative Review Independence.

The acquisition of burial land for Sarah our mother, serves as an eternal building block foundation upon which stands all generations of Israelis building a civilization within the borders of the lands of Canaan. The mitzva of קידושין as both a Torah and Talmudic precedent stands upon this bedrock יסוד.

This opening sugya of חיי שרה directly linked to the two previous פ chapters of Parshat וירא which address Akadat Yitzak and the family of Rivka our mother. The Akadah established Yitzak as the chosen heir of the Cohen brit seed of Avraham as establish at the oath brit alliance – brit between the pieces. The dedication of Yitzak, placed upon the altar, not some barbeque unto Heaven טיפש פשט made by the Koran in in Surah Al-Saffat (37:102-107), but rather the sanctification of Yitzak as the dedicated father of the chosen Cohen people.

The Koran prioritizes “obedience and submission” as faith to Allah’s Will. The Torah prophetic mussar instructs the dedication, based upon the Torah precedent of korbanot, called “עבודת השם”. The time-oriented commandment Akadah established Yitzak as the father of the chosen seed of Avraham the father of the Cohen people. The Koran “obenience and submission” substitute theology completely changed the Torah Central theme; no different than the NT revisionist history which replaced JeZeus for the Chosen Cohen children of the Avot.

The Akadah represents the logical consequences of the oath sworn between the pieces that the future born chosen seed of Avram would father the Chosen Cohen people. Therefore its not the “sacrifice” which defines the mitzva of עבודת השם – the טיפש פשט reached by the Koran fraud, which fails to address the Central Torah theme – the building of the chosen Cohen people through the מלאכה חכמה שהוא נקרא עבודת השם. Herein defines the k’vanna of this time-oriented prophetic mussar Torah aggada.

All Korbanot dedications stand upon the common law יסוד of the Akada dedication of Yitzak as the chosen seed of Avraham, which like Cain & Esau both rejected as the chosen Cohen seed of Avraham. Therefore the Koran fraud fails to either submit or obey the Torah oath brit cut between the pieces which establishes Avraham as the father of the chosen Cohen people.
ויאמר בי נשבעתי נאם ה’ כי יען אשר עשית את הדבר הזה ולא חשכת את בנך את יחידך כי ברך אברכך והרבה ארבה את זרעך ככוכבי השמים וכחול אשר על שפת הים ורש זרעך את שער איביו.

כלל: Law precedes text. Avoda Zara – statues law, metaphysics, & theology. Aggadah interprets Nevuah, to shape kavvanah; aggada does not to replace halacha. Halakha functions through precedent which re-interpret the language of the Mishna, viewed from a completely different perspective, simply not fossil statute law religious dictates made by cults of personality. The Sanhedrin, not some assimilated foreign Cathedral-Temple, but rather the substance or constitutional heart of Israel. Confusing substance with form amounts to טיפש פשט.

Roman law deductive logic does not replace פרדס inductive common law jurisprudence. Kiddushin does not begin with romance, mysticism, or ritual; it begins with קניין—because marriage in Torah – a legal acquisition of obligations, not a sacrament. Classic Rabbi Akiva: 1) Define the legal object. 2) Exclude improper cases. 3) Only then build the rule. Chuppah does not create kinyan; Chuppah, a consequence of kiddushin, not its cause. Korbanot sanctify avodat Hashem – time-oriented commandments, not appeasement. Torah sanctifies human legislative authority. Torah does not come from Heaven but from Torah sages who have dedicated their tohor middot\Yatzir Ha’Tov within their hearts.

A בנין אב interpretation of the בראשית aggada: דברים ב:לא-ג:ב. The mitzva of קידושין establishes an inheritance just as does the conquering of the nations of Canaan. Translating the שם השם to Golden Calf “word translations” violates: לא תשא את שם השם אלהיך לשוא. Like as similarly does causing ones’ children to embrace and follow the cultures and customs practiced by foreign aliens who reject and despise the revelation of the Torah at Sinai. Directly based upon the commandment to totally obliterate the nations of Canaan. The eternal k’vanna inheritance of the mitzva of קידושין.

Placing the blessing upon הר גרזים and the curse upon הר עיבל, the summation of the first two Sinai commandments, upon which hang – like a mountain by a hair – all other Torah commandments.
כי אם אל המקום אשר יבחר ה’ אלהיכם מכל שבטיכם לשום את שמו שם לשכנו תדרשו ובאת שמה
This p’suk understood as Sanhedrin courtroom common law justice and not some cult like building made from wood and stone. The latter compares to making permanent tatoo marks upon ones’ flesh, comparable to eating tuma and treif animal flesh.

The mitzva of קידושין compares to Jews observing Chag Pesach. This Chag not applicable to Goyim anymore than קידושין. The removal of חמץ – the destruction of avoda zara within our hearts through the dedication of the Divine Name האל. Impossible to become tohor by entering a mikva while holding a dead rat; cannot accept the revelation of the Torah at Sinai while worshipping alien Gods. In like manner justice depends upon wisdom, not what a person personally believes. Israel requires righteous judicial justice-cities of refuge. Synagogues simply icing on the cake. Xtianity and Islam directly compare to the מיעט of עמוני ומואבי, excluded from the Jewish people.

As a man has an obligation to honor and build the dignity of his wife and children, this obligation extends to giving tzedakah to the poor, widows, orphans etc among our bnai brit extended family. Why do “strangers”, especially the poor or distressed merit such respect? Because poverty does not prevent Jews from doing mitzvot. Even Moshe Rabbeinu himself excluded from entering the land due to mocking the poor and weak of Torah faith among our people; when Moshe’s satire challenged, if he or Aaron, bring water out of the rock. Comparable to plagues which afflicted Egypt. This error, it forgets the humility of Sinai; wherein the Torah reveals a local god rather than a Great monotheistic Universal God.

A NaCH precedent: ישעיה יז:א-יח:ז. Hear the mussar of our prophet, the Torah curse of the Tower of Babel applies equally to all man-kind, including the nation of Israel. Who endures g’lut on multiple occasions consequent to our pride and arrogance; tuma middot which our Yatzir Ha’Raw breaths from within our hearts…

The language “before God … and the Father” introduces a duality that the First Sinai commandment does not tolerate. Therefore this line of NT reasoning utterly and totally false no different than the Nicene Creed Triune Gods Monotheism theology. This NT attempt to differentiate between the Gospels Father and Son God duality fits into line with the Persian Zoasterian theology which also defines their “monotheism” as a duality of Gods.

The language of the Sinai first commandment introduces the Spirit Name – that’s not a word. The Nicene Creed theology hence introduced “Holy Spirit” in their triune God speculations. The language of the Sinai second commandment validates that Goyim worships other Gods. Because only the 12 Tribes of Israel accept the revelation of the Torah at Sinai, by definition Goyim worship the 2nd Sinai negative commandment of “other Gods”. Hence the Xtian Muslim theological speculations which both call “Monotheism” violates all the commandments of the Torah. Because all the rest of the Torah commandments subsumed within the opening first two Sinai commandments.

Furthermore, the Torah specifically reject theological debates upon some theoretical “God-Head”. Tawhid, literally “to unite” or “to make one”, refers to the principle of monotheism in Islam. This Islamic creed belief system, like the Nicene Creed, and bi-polar Zoroaster Gods of Light & Darkness — all equally a Torah av tuma abomination of avoda zara.

The first Sinai commandment abhors a strict monotheism. Only Israel accepted the Torah at Sinai. Therefore the god of Israel a local tribal god. Not a Monotheistic Universal God as all three religious mentioned above, their theological creeds dictate. Furthermore the language “pure” in James 1:27 does not correctly translate to the Hebrew tohor. The NT “pure” — a state of being free from any contamination, mixture, or impurities, representing an unaltered or unadulterated form of a substance or quality. Tohor: by stark contrast directly refers to the 13 Horev spirits Orally “breathed” unto Moshe.

“Pure Olive Oil” in no way, shape, manner or form compares to the Spirits of the Oral Torah revelation of אל, רחום, וחנון וכו. Just as Lord, Son, Holy Spirit, or Allah “words” do not in any wise compare to the Spirit of the שם השם לשמה רוח הקודש. Impossible to communicate any spoken word to the Divine Presence Spirit Name revealed during the first Sinai commandment.

The Torah “faith”: pursuit of righteous judicial justice among and between the chosen Cohen people within the borders of the oath sworn inheritance land of the chosen (as opposed by the unchosen) seed of the Avot, likewise shares no common denominator ground foundation with the NT theology which defines faith as “belief” in the Father/Son bi-polar God. Any more than the Muslim Allah, or 101 names or titles of Zoroastrian bi-polar Gods.

Furthermore, prior to the Babylonian exile the NaCH prophets forbade sticking names upon Angels. Book of Judges 13 where an Angel apppeared to Manoah and his wife. When asked by Manoah the name of the Angel, the Angel refused to reveal his name because it served only as a messenger and nothing more. After the Persians permitted Israel to rebuild Judea, only then did the NaCH latter prophets permitted names assigned to Angels. This indulgence, strictly forbidden by prophets prior to the first exile, understood through the error of attempts made by the NT counterfeit to affix to some foreign align God – Father/Son duality.

The top priority insistence that strict Monotheism, a cardinal creed in both Xtianity and Islam – an utter Torah abomination. The 2nd Sinai commandment “”””validates”””” Goyim belief in other Gods. Just that simple. No fancy dance’n. The first Sinai commandment does NOT introduce the false notion of some singular, unambiguous monotheism, EMPHATICALLY NOT articulated in the First Commandment.

The “indulgence” of affixing names to Angels made by the 2nd Temple prophets exposes Jewish avoda zara assimilation to the culture practiced in the land of Babylon during the 70 year exile. This tuma of applying names to Angels justified the NT attempts to apply Father\Son names to the God of Israel. If Joe – not the same person as Bob, the insistence the the Name of Joe not get confused with the name of Bob — simply not “MONOTHEISM”.

The revelation of the Torah at Sinai eternally emphasizes the revelation of judicial common law obeyed לשמה and NOT this or that Name for the Sinai first commandment god – dressed up in the theology of Monotheism. An utterly false notion to argue that the NT shifted away from strict Torah monotheistic purity – because the Torah clear as the Sun in the Sky does not command belief in any form of Monotheism.
The insistence on strict monotheism and the accompanying critiques of other religious practices – the Torah absolutely abhors. Obedience to rule Canaan with judicial justice day and night different than belief in conflicting theologies of Monotheism.

The Divine Presence Name does not assert any singular God but rather a small tribal god of the 12 Tribes of Israel. The 10 plagues of Egypt judged the Gods worshipped by Par’o and the Egyptians. The theology of monotheism ignores both this clear fact as well as the prophetic struggle with avoda zara throughout the later NaCH literature. Israel came out of Egypt to rule Canaan with justice. Israel did not come out of Egypt to impose its court system of justice upon Goyim nations. רוח הקודש טהור strictly and only refers to the 13 middot of the Oral Torah which Moshe “smelled”, something like different flowers in bloom, at Horev. Just as words fail to accurately describe shades of colors, how much more so words totally collapse to describe Divine Spirits such as אל רחום וחנון etc.

Goyim worship their Monotheistic God theology creeds as they so see fit – gezunte heit, may it bring them health, happiness, and success. But to mix and confuse Torah judicial faith with Goyim Monotheism – this compares to how the Creator mixed and confused all the languages spoken by Man. Which forced Mankind from building their Tower of Babel.

The revelation of the Torah at Sinai does not condemn how other how religious identities become established, formed through their unique language, history, and cultural exchange. The Koran declares that prophets sent to warn all nations; that these prophets spoke the language of the people these prophets sent to warn. This notion directly compares to the absurdity of the Nicene Creed Trinity belief system; only Israel accepted the Torah at Sinai – prophets sent only to Israel not to other nations. Prophets command mussar.

Yonah sent to Assyria not to address the king of Assyria but to cause all future born generations of Israel to remember\t’shuva the judicial injustice practiced by the kings of Israel throughout their reigns over Samaria. The king of Assyria took the 10 tribes out of Samaria and scattered them across vast range expanse of that empire.

Both religions reframe the “Promised Land”. The Torah sworn oath brit alliance wherein the people of Israel as opposed to the avoda zarah Trinity Gods of Xtianity or the strict Universal monotheistic God Allah, taught throughout the Koran, never once refers to the oath sworn to the Avot concerning them being the fathers of the Chosen Cohen People. The Koran replaces Yishmael for Yitzak at the Akadah. The NT Protocols of the Elders of Zion forgery (Roman fraud) in point of fact substitutes JeZeus and replaces both the Avot as the fathers of the Chosen Cohen people as it likewise does the brit faith of ruling the “Promised Land, sworn only to the Cohen seed of the Avot”, which by definition excludes both Yishmael and Esau as inheritors of the “Promised Land”.

The cultural differences between Europeans and Arab/Muslim Islamic societies radically different from the cultures and customs which define the chosen Cohen people. These cultural differences and priorities can produce a Terminological overload without hierarchy! Subjects like: Promised Land; Chosen Cohen people; NT forgery;Avoda zarah; Sanhedrin judicial review; Moshiach; Shabbat; Galut; Toldot mitzvot; Middot systems; Pauline theology; Nicene creed can quite easily spin the heads of a general reading audience much like a top!

My emotional outbursts post Shoah slaughter of 75% of Western European Jewry likewise has critical flaws. Phrases like: “NT Protocols of the Elders of Zion”; “Roman forgery fraud”; “JeZeus”; “rifle scope” clearly modeled after the colorful language of General Patton rather than the pius language of Orthodox “off the דרך” Judaism. My argument that g’lut Jews cannot do mitzvot לשמה perhaps as offensive as “Protocols of the Elders of Zion NT forgery! However post the Rambam Civil War switch N bait – to the model of Greek/Roman statute law and the absolute absence of any criticism of Reshonim fundamental errors, specifically the effort to explain the T’NaCH and Talmud limited only to פשט in modern Yeshiva education – utterly galls me; comparable to stuffing down large amounts of raw horse-radish as if running a 40 yard sprint.

The addiction to rabbinic box thinking which limits the Torah to religious ritual law while totally oblivious to the opposite viewpoint which views the Torah revelation as most essentially oaths expressed through av tohor time oriented Torah commandments. The Temple משל understood through the lense of Sanhedrin common law courtrooms נמשל – as wide a gap as JeZeus as a false messiah to Goyim religious audiences. The box thinking which limits the 2nd Sinai commandments to Catholic statute saints – again simply טיפש פשט narishkeit. Av tuma 2nd Sinai commandment avoda zara, most essentially defined through בניני אבות negative commandment precedents which prohibit Jewish assimilation and intermarriage with Goyim.

The cultural gulf between Cultural Zionist Jews like myself from Hertzl’s political Zionism also presents a wide chasm of thought. Unlike deductive reasoning פרדס inductive logic, as a rule compares two or more completely different cases which requires the reader to make synaptic jump. Dynamic logic more complex than static deductive logic.

To do this all at once … clearly difficult for the general reading audience to swallow. The introduction of the Oral Torah Mitzva of Moshiach so radically strange to European Goyim forever addicted to the dogmatism of waiting for the second coming of JeZeus. The idea that the mitzva of Moshiach absolutely no different from observance of any other Torah commandment – likewise a shock to the system. The Oral Torah Mitzva of Moshiach understood as the dedication to pursue righteous judicial justice within the sworn borders of conquered Canaan, especially religious off the דרך Orthodox Jews have never heard about, much less considered. On par with the Written Torah as the Constitution of the Israeli Republic of restored 12 Tribes!

Xtians and Arab/Muslims fed the propaganda that their religions exist as the daughter religions of Judaism but now hearing that this particular Cultural Zionist Jew as av tuma avoda zara on par with the worship of Baal, will not these post Shoah foreign alien outsiders not justifiably declare my ideas as a “substitute oath” viewed from a narrow Jewish perspective? The god of Israel a local tribal god competing with other Gods to rule the Yatzirot opposing spirits within the heart; rather than some grand vision promoted Xtianity and Islam’s Universal Monotheism God which Goyim declares lives in the Heavens above. Such drastic differences like faith defined as the righteous pursuit of judicial court-room justice rather than belief in this or that or some other theology belief system God!

General Patton always insulted the enemy. Post Shoah British/French, & Arab adamant perfidy where Arab\Muslims demand that post Shoah Jews exist as dhimmi second class people; their Three No’s steadfast refusal to recognize Herzl’s Balfour Declaration/League of Nations Palestine mandate to establish a Jewish national home in Palestine; equally matched by the UN perfidy which refuses to recognize Israel as an independent nation in the Middle East; and pretends that Israel exists in the shadow of Palestine when the League of Nations mandate/UN Protectorate totally ceased to exist in 1948. Where a hostile UN coalition of States assume that they have the right to declare Palestine an Independent nation but condemn Israel’s recognition of Horn of Africa Somaliland as an Independent State.
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Juridical vs. Hermeneutic – the Torah category of the chosen Cohen people defines the k’vanna of the entire Torah story of Israel. Torah, constituted by the wisdom of time-oriented commandments with require k’vanna, not NT nor Koran narratives. The Torah category of Am Yisrael as a chosen Cohan people determines the k’vanna of the entire Torah corpus of these Av tohor commandments. Torah simply not some Gospel or Koran story, that generates meaning after the fact.

Torah exists as a juridical constitutional mandate for the authority of Sanhedrin lateral common law courts to rule the land of Canaan. The Torah oath entails that Israel cut the Torah brit by means of this sworn oath of נעשה ונשמע, (Remembering the oath which the Avot swore to originally cut the brit which creates the chosen Cohen people from nothing.), which compares to the post Shoah oath of “Never Again”. This Torah oath binds Israel to establish common law courtrooms across the land of Canaan. The brit mandates courts, not creeds. Establishment of lateral Sanhedrin common-law (צדק צדק תרדוף) the k’vanna of נעשה ונשבע and not construction of some grand Solomon Temple or JeZeus false messiah substitute theology.

The latter utterly false because the mitzva of Moshiach like the mitzva of Shabbat equally applies to all Jews in all generations. The Mitzva of Moshiach – the dedication to pursue righteous judicial justice within the borders of the oath sworn lands; based upon the remembrance of Moshe standing before the court of Par’o over the failure to meet a quota of bricks and Yitro’s rebuke to Moshe to establish Sanhedrin courts. This revelation of judicial Legislative Review Sanhedrin Courtroom dominance over statute laws passed by any king or legislature. The Torah vision viewed as the Constitution of the Republic. Herein defines doing mitzvot לשמה within the land of Canaan.

G’lut/exile – in effect Jews return to the slavery of Egypt. Meaning Jews in g’lut cannot do this time-oriented commandment לשמה. “Time” understood as wisdom of מלאכה based upon the mitzva of Shabbat. Because the first Sinai commandment defines the revelation of HaShem as having taken Israel out of Egypt. Hence g’lut Jews cannot ever do mitzvot לשמה according to the terms of the 1st Sinai commandment.

Secondary toldot commandments function as legal Torah precedents which aid in understanding deeper prophetic mussar in both the Torah and NaCH Books. Toldot mitzvot as legal common law judicial precedents (not moral stories); Aggadic stories never confused with Halachic mitzvot despite the perversion of the Rambam’s 7 mitzvot bnai noach. Torah common law stands upon precedents rather than decrees. The Torah views Goyim living in the land as either Gere Toshav residents or Canaani Shomronim counterfeit Jews — refugee populations who have no judicial rights within the borders of Judea.

The Talmud employs different sets of warp-weft middot. The Aggada employs the 13 middot Order which Moshe heard at Horev; whereas the Halachic portions employ the middot established by the 10 middot of rabbi Akiva, the 13 middot of rabbi Yishmael and the 32 middot of rabbi Yossi Ha’Galilee as the basic fundamental tools to understand and interpret the kabbalah of how פרדס exists as the revelation of the Oral Torah at Horev following the sin of the Golden Calf.

Israel left Egypt to conquer Canaan. To rule this land with righteous Sanhedrin common law courtroom justice with the Torah mandated power of legislative review affixed and assigned to the Sanhedrin courts; to over-watch any and all statute laws imposed by Jewish governments. The Sanhedrin peoples’ Courts obligated with over-view powers. Authorized to even re-write any and all statute laws passed by the rule of elite kings or rich and powerful Legislatures within the borders of the Republic. A Torah sage 1:10,000. Whereas all Israel worthy of sanctifying the mitzva of Moshiach!

The difference between judicial peoples’ common law vs government “arristocratic” elite “dynasties” statute law, compares to the warp/weft threads of a loom. Within and throughout the T’NaCH & Talmud, these two sets of “threads” — expressed through the contrast between halacha from aggadah.

The elite statute government decree-law, it determines the תולדות secondary formal ritual actions placed upon the people-halacha. While the latter – commn law peoples’ courts – determines the wisdom-intent of prophetic T’NaCH אב מצוות זמן גרמא מלאכה mussar; the primary role or function as the determinant of the k’vanna wherein the chosen Cohen people dedicate the Yatzir Ha’Tov within our hearts לשמה; as long as the blessing of living within the borders of the Promised land shines like the Sun. Both the rote ritual and the זמן גרמא כוונה – directly applicable to both the T’NaCH and the Talmud.

The Sanhedrin common law legal system a lateral or non governmental peoples’ lateral common law – like plowing a field. Whereas Government arristocratic elite statute law – a vertical legal system, where the government imposes law from the Top down upon the people – like salaries paid by the State to Judges and prosecuting attorneys. Hence the vision of the primary loom metaphor and the strictly ordered legal language of both the halacha and aggada, which defines the Talmud.

The “Promised Land” the eternal inheritance of the chosen Cohen people alone because only Israel accepted the Torah at Sinai. The av tuma avoda zarah theologies of both Xtianity and Islam – an absolute Torah abomination on par with the worship of Baal. Name names to their new Gods but never once even refer to the 1st Sinai commandment. The NT Protocols of the Elders of Zion Roman forgery depicts Jews as direct participants in the teachings and events surrounding JeZeus. For instance, gospel parables often include Jewish figures, and also Canaani Shomron Samarians (e.g., the Good Samaritan). Reference to the Pharisees and Sadducees rejection of JeZeus as the messiah savior of all mankind, marks Jewish Oral Torah tradition as “the hostile Christ killer enemy”.

The inclusion of Pharisee “failures” serves something like sights or a scope on a rifle, thereafter throughout the Ages of Jewish g’lut. The NT aims to appeal directly to Goyim reading audiences rather than understand Oral Torah common law. But the facts remain unchanged to this day, Goyim reject the revelation of the Written and Oral Torah and strive to replace it with their own theologically concocted theology and creeds, which require belief in Universal Monotheistic Gods.

The Talmud teaches that not only did the Goyim reject the revelation of the Torah but that the god of Israel a local tribal god. The Torah describes court justices who hear a Case before their Court, having predetermined “beliefs” as a corrupt bride judge. The Talmud abhors the coward justices who failed to impose the death penalty upon Herod due to their dread fear of the רשע.

The NT does not view faith as judicial righteousness but rather as belief in the Nicene Creed theological Trinity belief system. Paul’s letters serve as excellent examples of substitute theology; fall of Man vs. the central Torah blessing/curse theme of g’lut-exile. However the much later written Gospels, promotes as its central theme that Jewish leaders reject JeZeus as messiah. This results in the establishment of a new covenant through JeZeus.

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In conclusion: Torah defines Israel as a covenantal–juridical people constituted by a sworn oath (brit), whose purpose is to establish land-based common-law courts; Christianity and Islam dissolve this oath into narrative belief and universal theology, thereby committing avodah zarah at the level of “covenantal” structure. Brit does not correctly translate as “covenant”.

Perhaps as mentioned above my mockery of Goyim “daughter religions” muddles the waters of my arguments. I do not know, the reading audience themselves must decide. This paper argues 5 basic “Chumash” points: A) brit sworn oaths prioritized above secondary narratives based upon Halacha & Aggada which shape the Talmud. In point of fact both necessary and critical. B) land = judicial independence rather than theological belief systems which thrive Universally in all lands and countries. C) Common law Courts – not theological Creeds. D) Aggada-Halacha = the warp/weft loom wherein woven the culture and customs of the chosen Cohen people. E) Theological Creed belief dictates/dogmatism substitute and replace the obligation of the mitzva of Moshiach to pursue righteous judicial justice within the borders of the oath sworn land “contract” with the chosen Cohen people; consequently substitute theology/revisionist history amounts to av tuma avoda zara.

The complexity of inter-cultural traditions among peoples compares to viewing a slide of bacteria culture under a microscope. Avot vs. Ishmael; Trinity vs. tawhid vs. local god; Rambam vs. Tosafists;

Sanhedrin vs. statute law; Shoah trauma; UN perfidy; Pauline theology & Nicene creed;

Herzl vs. Cultural Zionism etc etc directly compares to the description of the Creation of chaos and anarchy!

The polemical language undermines juridical standing; but am willing to accept this because this paper addresses general theme topics rather than specific T’NaCH Talmudic textual analysis. For 2000+ years Goyim demanded Jews debate them with our hands tied behind our backs! Post Shoah both Xtianity and Islam rot in the pig-stye of exile; Xtianity a dead religion in Europe and Islam moans under the yoke of now being dhimmi despised refugee populations who have little or no rights.

Furthermore, this paper qualifies only as a something like the 1898 Émile Zola “J’Accuse” rather than a juridical critique. Courts do not argue by mockery, but political satire does. This broad-page does not entertain any pretension that its compares to a judge who hears a case before his court while holding prior animus.

G’lut Jews cannot do mitzva לשמה, the RambaN in his commentary to the Chumash makes this argument! The blessings and curses of the Torah serve as metaphors to the ruling the land with justice vs existing in g’lut slavery. The failure of the pre-Shoah rabbis to encourage European Jewry to make Aliya exploded in their faces with the 1939 White Paper and FDR follow-up which sealed the borders of the Golden Medina to Jews seeking to flee from the Nazi barbarians. The rebuke of rabbi Akiva toward the din of the Wilderness generation seems applicable!

The object of this paper to express an emotional catharsis over the Shoah obliteration of my people. But it condemns both Jews and Goyim across the board for this destruction of a Good name reputation for Orthodox Judaism, Xtianity and Islam. Post the Oct7th 2023 Abomination War, the Israeli two year victory and Bibi’s recognition of Somaliland at the chagrin of Turkey, Europe and almost all the UN nations who condemned Israel for genocide — an absolute g’shmeyach. Impossible to truly feel this g’shmeyach oblivious of Jewish anger against a biased UN and ICC prigs.

Goyim never accepted the revelation of the Torah at Sinai. Hence the false fable of some Universal Monotheistic God as expressed through both the Nicene Creed and Islam’s strict declaration of Allah as the only God — both theological creed belief systems totally reject the Talmudic teaching that only Israel, both Esau and Ishmael, rejected to accept the revelation of the Torah at Sinai. The NT declares prophesy as witchcraft making predictions of future events.

The Koran fraud declares that all prophets come to warn their people by speaking in the language of each and every people. This declaration ignores the Talmudic mussar which teaches that both Esau and Ishmael/Xtianity & Islam fail to validate the revelation of the שם השם as revealed in the first Sinai commandment and therefore violate the 2nd Sinai commandment and worship other Gods. Prior to the Roman NT forgery (Protocols of the Elders of Zion) no person ever perceived the God of Israel as Jesus. The same equally applies to Muhammad’s Allah Universal God.

(Matthew 2:15) “Out of Egypt I called my son”. This NT verse has no connection whatsoever with the Hebrew T’NaCH. Why? Because the term “Son” refers not to a physical son but rather to the Chosen Cohen people beginning with HaShem’s rejection of the korban dedicated to heaven by Cain! Yom Kippur serves as a strong precedent proof. Rosh HaShanah-called יום הזכרון. This and that Chag serve as book-ends.

The t’shuva of ר”ה remembers the sin of the Golden Calf wherein Moshe reminded HaShem of the sworn oath made unto the three Avot that they would father the chosen Cohen people and not Moshe. Yom Kippur HaShem annulled the vow to make of the seed of Moshe the chosen Cohen people. The NT Protocols of the Elders of Zion fraud attempts to substitute JeZeus in the stead of the oath brit cut with the nation of Israel – as the chosen Cohen people, taken out of Egyptian judicial oppression to rule the land of Canaan with righteous judicial common-law courtroom justice which dedicates to make fair compensation of damages the רשע inflicts or imposes upon the innocent.

The central Torah theme of the first born son being the “Cohen” until the sin of the Golden Calf wherein Levi Moshe Rabbeinu replaced as the instructors of the schools of the prophets – the police enforcers of the Sanhedrin courtroom rulings. Prior to the sin of the Golden Calf the firstborn Ishmael rejected as the chosen Cohen. The same applicable to the conflict between Esau and Yaacov and Reuven and Yosef. The attempt by the Protocols of the Elders of Zion New Testament forgery slander fraud to link the Harry Potter imaginary fictional character JeZeus to Hosea 11:1 exceptionally obtuse.

Herod’s Massacre (Verses 16-18), a perverse obtuse comparison of Moshe as a child. Return to Nazareth (Verses 19-23), a perverse obtuse comparison to Moshe at the burning bush. The NT propaganda directly compares to counterfeit money.

mosckerr

January 4 Matthew 2:13-23

Proverbs 24:12 compares to Ezekiel 18:30-32, where Moshe calls the people to t’shuva and emphasizes the importance of returning to righteousness. Deuteronomy 28 compares to Jeremiah 17:5-8. and Psalms 1.

Exodus 21, which outlines various laws and obligations regarding personal rights and responsibilities, can be compared to specific precedents found in different parts of the T’NaCH. Both Exodus 21 and Deuteronomy contain laws aimed at creating a fair and just society, emphasizing community responsibility. Amos 5:7-12, n this passage, the prophet Amos admonishes Israel for their injustices and highlights the importance of righteousness. Exodus 21 emphasizes obligations to ensure justice, while Amos condemns the failure to uphold those laws, linking legal obligations to prophetic mussar. Micah 6:8, this verse speaks to the requirement of acting justly, loving mercy, and walking humbly with HaShem; humility understood as the dominance of dedicated tohor middot over tuma middot within the opposing Yatzirot within the heart. The essence of legal obligations in Exodus 21 – echoed here, as the Micah דיוק makes a succinct summarization of the prophetic mussar rebuke imperatives that underpin the Torah oath brit common judicial laws which highlight personal responsibility for justice in the oath sworn chosen Cohen lands. Each of these texts reflects these Torah mussar themes of justice, responsibility, and community – a mussar articulated in Exodus 21.

The Torah concepts of responsibility and Torah obligations share absolutely no common denominator-ground with Luke 12:47. Luke 12:47 states, “And that servant who knew his master’s will but did not prepare himself or do according to his will shall be beaten with many stripes.” This nonsense phony declaration has no precedent in T’NaCH literature.

Proverbs 24:12 and Ezekiel 18:30-32 center on the importance of awareness and accountability regarding one’s actions. Both passages urge individuals to recognize their transgressions and remember the oaths sworn by the Avot and consequently return to righteous behavior. Illustrating the fundamental need to remember prophetic mussar rebukes in order to due t’shuva based upon the Torah blessing/curse concerning inheriting the oath sworn lands as the chosen Cohen people who keep and observe their own unique cultures and customs which separate Torah wisdom from Goyim wisdom.

Luke 12:47 does not even imply the need to due t’shuva consequent to hearing prophetic mussar rebukes. Jeremiah warns against reliance on flawed Goyim alien wisdom, instead urging faith in judicial common law courtroom justice. Jeremiah accurately reflect the prophetic mussar theme found in Deuteronomy 28 about the relationship between consequences to the oath brit blessing/curse obligations of life or death which Moshe Rabbeinue cut with the Chosen Cohen people alone. Psalms 1 complements this by expounding on the blessings of living in accordance with Torah Sanhedrin ‘Temple’ courtroom judicial justice-legislative review of all government statute laws.

Exodus 21 outlines specific laws regarding judicial common law justice and personal obligations. The idea of ‘rights’ of citizens, more a 18th Century American and French revolution political idea. Torah faith as the righteous pursuit of justice among our conflicting peoples, resonates throughout T’NaCH texts, such as Amos 5:7-12, where Amos critiques judicial injustices in society and emphasizes the importance of righteous judicial courtroom justice which sanctifies making a fair restoration of damages inflicted by a רשע upon the innocent.

Micah 6:8, summarizing the Torah ideal for its judicial common-law domination over governmental statute laws. Its calls for judicial justice, mercy, and humility, reinforces the priority obligations presented in Exodus 21. The 4th Oral Torah middah רחום learns from Torah תורה בניני אבות of the commandment to uproot the nations of Canaan from the land, the stubborn and rebellious son, the eternal war against Amalek consequent to Jewish avoda zara where Jews lack fear of Elohim consequent to their cultural assimilation to foreign peoples’ customs and cultures and intermarriage with these alien foreign people to reject the revelation of the Torah at Sinai. The middah of רחום completely apart and different from pity. The life/death oath brit flips to Torah curses if Israel behaves like the Canaanite nations or the stubborn and rebellious child or the assimilated ערב רב that came out of Egypt and had no fear of Elohim. Torah curses compare to the guillotine blade that cut off the heads of king Louis XV and Marie Antoinette.

Proverbs 24:12 – t’shuva & accountability, awareness leads to a return to the path of the pursuit of righteous judicial justice among and between the Jewish people. Deuteronomy 28 – Actions of injustice leads to Torah curses raining down upon Israel, comparable to the plagues which afflicted Par’o and Egypt in the days of Moshe and Aaron. Ezekiel 18:30-32 – this prophetic mussar rebukes all generations of Israel – to forever strive to pursue righteous judicial justice – fair compensation of damages – to our people.

Jeremiah 17:5-8, this prophetic mussar provokes Israel to remember the brit of Life or Death as our fear of heaven. Do not rely upon the strength of the Horse to bring salvation. But rather fair judicial courtroom justice among our people – this מלאכה זמן גרמא מצוה creates the guardian תמיד מעשה בראשית – מלאכים which cause Israel to prevail over our enemies during times of war – as the wisdom of the Torah; Goyim wisdom relies primarily upon innovations in warfare. Psalms 1 supports the consequence of righteous judicial justice within the lands of the chosen Cohen peoples’ Republic. The prophetic mussar of Amos 5:7-12 threatens the rebuke of Torah curses of death and g’lut/exile. Whereas Micah 6:8 serves as the prophetic mussar דיוק/inference upon Amos 5:7-12.

Luke 12:47, this: the Protocols of the Elders of Zion Roman forgery, totally and completely alien to prophet T’NaCH mussar. It reflects a different context of responsibility that emphasizes only knowledge dread of the direct consequences of a hierarchical, servant-master relationship. Israel Torah wisdom freed from Egyptian slave bondage, NOT to change one Slave Master for another Slave Master!

mosckerr

When You Know What to Do But Don’t Do It