Torah constitutional doctrine of the 2nd commandment

Prophetic mussar interprets the k’vanna of 13 Oral Torah middot Spirits which Moshe heard at Horev following the calf abomination! To do this requires common law precedents which compare a NaCH sugya with a similar but different NaCH sgya/ot which contain the exact same order of Oral Torah middot. To interpret Oral Torah wisdom spirits – the rhetoric of the NT does not teach these wisdom skills.

The NT—Paul included—does not present itself as a rabbinic legal interpreter of Mosaic Oral‑Torah middot or as engaging in NaCH sugya methodology; it operates with different “avoda zarah” categories and interpretive aims which promote not only a false messiah but JeZeus is God and dress this theology as prophesy fulfilled. The Pauline religious rhetoric flat out fails to differentiate statute law from common law. Paul and the NT do not use rabbinic sugya methodology or the formal “middot” precedent method; the NT introduces Greco‑Roman rhetorical forms, typology, & citation to foist the lie that any son of man/God can fulfill the words of the prophets – straight up avoda zara.

A crystal clear example: the concept that a married woman could conceive through “virgin birth” the son of God; Hercules serves as a classic example of this av tuma avoda zarah. Paul’s letters repudiated brit melah but ignore the bi-polar kiddushin/get commandment from the Torah which the catholic virgin birth invalidates.

The NT ignores the Torah commandment of Yibum where a man who dies without children the brother has a mitzva to marry his brothers’ wife – the story of Yechuda and Tamar. This latter example serves as evidence that just as the Torah commands divorce through get, equally so kiddushin the mitzva of transferring “title” to the baal that he will father the children of that union. In cases of divorce, get required which returns “title” back to the woman such that she can marry through kiddushin another Jew.

This Torah implied backdrop (דיוק) the gospel narratives of Mary totally perverts. Paul as a student of Rabban Gamliel would most definitely known this fundamental Torah דאורייתא fundamental. His ‘not under the law’ rhetoric likewise conceal fundamental Torah commandments! Just as speaking “tongues” has no T’NaCH precedent so too the Pauline hype “not under the law” fails to differentiate Torah commandment of the status of a bastard son!

The Pauline letters and later Gospel false messiah stories, establish an entirely new religious substitute theology belief system by which the later church introduced its NT\OT perversion as the opposite of accurate. Goyim simply do not compare to a grafted Kilayim (forbidden mixtures) as Paul suggests. Based upon the T’NaCH example of Ruth the ger tzeddick process rigorous.

This day night divergence a historical fact. Does the Harry Potter false messiah gospels expose a Roman attempt to promote Jewish civil war among the already violently divided Jewish sects prior to the outbreak of the 66 Jewish revolt? Does Paul in turn function as an agent provocateur tasked by Rabban Gamliel to infiltrate and push-away and undermine the influence of this new heretical sect by preaching circumcision not a Torah commandment for Goyim in Damascus; while preaching to Romans to come worship the Son of God king of the Jews in the city of Rome. Impossible to know. Only that the writings of Paul clearly different from the other NT writers. And in point of fact, Paul’s “method” closely resembles to that of Yechuda Maccabee in his revolt against the Syrian Greeks.

The famous Israeli spy Eli Cohen, like Paul – publicly executed. Spies by definition rely upon duplicity rather than making bold declarations to the enemy that they seek the destruction of that opposing enemy state. Consequently, there exists no physical evidence that Paul operated upon a secret agenda. Nonetheless the Pauline propaganda as codified in the NT did greatly contribute to the overthrow of the earlier Greek and Roman Gods. As such, this speculation as believable as Zeus giving birth to Hercules as a belief system.

Whereas T’NaCH serves as common law which operates independent (as humanly possible) of any and all theological belief systems; for example the Talmud never once brings the 1st commandment שם השם. The NT\OT stand upon the Greek rhetoric bedrock of sand/fuzzy logic wherein the mobs believe language as inspired even though they do not understand that “tongue” – such as practiced in all Pentecostal churches; Xtianity and later Islam – both theological belief systems by the core. Whereas the Torah faith of justice rejects “belief” as something akin to accepting a bribe.

Rome’s Achilles heel, Egypt the primary source of cheap bread. A unified Jewish revolts in Alexadria Egypt and Judea which expelled Roman legions from their home base in Syria – represented a nightmare threat to the known Roman empire.

What proves the definitive fraud of both church and mosque the “by their fruits you shall know them” slander libel taxation without representation ghetto gulag Inquisition mentality which produced the Nazi Shoah.

Torah as prophetic common law, trains the chosen Cohen people in the conquered land of Canaan to riteously pursue justice in remembrance of the judicial corruption of ancient Egyptian vertical courts which obeyed Par’o. Both NT/Islamic cult of personality belief-systems replace justice with mythical Gods not know to the Torah NaCH and Writings. Such foreign Universal God rhetoric, exercised through racial KKK – power structures, whose fruits for Am Yisrael utterly catastrophic down through the Ages. So cruel, that any attempt to dress them garments of nevu’a language, the very wolf dress in sheep garments; itself, both NT and Koran define the 2nd Sinai commandment. As such, when will Israel expunge this cancerous avoda zara from within the Jewish state? Starts with the rigid rejection of rhetoric slogans of belief in God – Jewish, Xtian, or Muslim. The righteous pursuit of justice defines the Constitutional Zionist Republic which mandates a Federal lateral common law judicial system which regulates akin to a bureaucratic regulations statute law, starting with belief in a Universal montheistic god in heaven.

Interpreting the 2nd Sinai commandment “expunging avoda zara” not limited expelling foreign Goyim churches and mosques or even synagogues! Rather expelling the very idea that the State may coerce belief at all. Tzedek, tzedek tirdof the top dog (so to speak) of Zionism/Jewish self-determination.

The resurrection from the dead: The rise of the Jewish state following 2000+ years of exile.

Hebrews 12:2 the ultimate substitute theology which the Roman forgers and counterfeits attempted to cause Israel to forget the Torah no different than as did the Syrian Greeks, approximately 100 years earlier! Clearly, no Xtian “believer” dressed upon in the costume of a “scholar” has ever weighed this possibility; due to the simple facts that believers hold: Don’t confuse me with the facts! I have my religion!!

The early church rewrote or reinterpreted Hebrew scripture to replace Torah with a new “substitute” religion, similar to the Seleucid attempt under Antiochus IV – a form of supersessionism — the idea that the Church replaces Israel. They loved assimilated Alexandrian Philo and the Roman Kapo Flavius Josephus. The latter’s book Antiquities 18.63–64:
“About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was one who performed surprising deeds and was a teacher of people who accepted the truth gladly. He won over many Jews and many of the Greeks. He was the Christ. And when, upon the accusation of the principal men among us, Pilate condemned him to the cross, those who had first loved him did not cease. For he appeared to them alive again on the third day, as the divine prophets had foretold these and ten thousand other marvelous things concerning him. And the tribe of Christians, so called after him, has still to this day not disappeared.”

The priest most often accused of having forged or interpolated this paragraph – Eusebius of Caesarea (4th century); after Xtianity became the Roman Empire’s favored religion (4th century). Xtianity as the state religion of Rome censored all manuscripts; scribal alterations in monasteries could spread modified readings. The church lost this power with the 15th Century invension of the Gutenberg printing press. But even contemporary scholarship generally agree the this double D-cup insertion came via Eusebius’ quotations which later monk scribes inserted into the actual texts. In 1971, scholar Shlomo Pines highlighted a 10th-century Arabic version of the text by the historian Agapius, which lacks the overtly dogmatic Christian interpolations, suggesting a neutral original baseline text existed before Roman scribal alteration.

Xtian “tripe rhetoric\propaganda” declares – the good noise gospel: “JeZeus fulfilled the words of the prophets”! Despite never such similar language anywhere across any of the Hebrew T’NaCH sealed masoret Books; which the Church first thing, once the State religion of Rome – discarded and cast upon the dung heaps of History. Order the opening central theme of the בראשית aggadah story of creation.

The Torah ‘order’ based upon a clear פ – ס \ chapter – subchapter system which the later Books of both Prophets and Holy Writing likewise obey. This Order akin for the sace of a physical comparison to a “Fach/space-gap” — a compound term used in architecture, preservation, and building-technical contexts to describe the intentional or resulting gap between two built elements or between a building element and an adjacent space. What separates a NaCH sugya from another NaCH sugya? A space-gap.

The treif bible church translations and koran false prophet (((Neither forgery understands the Torah concept learned directly from Moshe Rabbeinu that prophets commandment mussar to all generations. Prophets do NOT foretell the future; herein separates the mystic Book of Daniel from the Books of the Prophets!))), organized around alien and utterly foreign chapter\verse substitute order or poetic stanzas.

This change of Order compounded with the insertion of word based Names of God like JeZeus or Allah. Both foreign alien counterfeit substitute religion belief in “their” Universal Monotheistic God(s) over Torah common law as faith – תורה לא בשמים היא. Changing the order of texts produces radical consequences God does not mean nor refer to Dog. ברית does not compare to covenant because the former requires שם ומלכות – meaning the oath dedication of Oral Torah middot spirits לשמה which both the church and mosque emphatically deny that such spirits even exist! אהבה does note remotely compare to agape love. משפט צדק defines justice – common law courts ruling fair compensation of damages – does not compare to Paul’s addiction to Jezeus who atones for the eternal guilt trip of Adam’s original sin. A גר צדק does not remotely resemble to a Pauline uncircumcised Philistine; despite the church and the mosque huge as Goliath!

The radical change of Shaul the talmid of Rabban Gamliel HaNassi to Paul – exceptional. Paul’s writing preandidate the gospel texts themselves. A dog without a nose, even that animal could smell the coming revolts first in Alexandria Egypt and later in Judea! The Hanukkah model of how Yechuda Maccabbee defeated and achieved victory over the Syrian Greek empire clearly both Gamliel and the generals of Rome weighed and considered. Any interpretation of ancient history which ignores this fundamental precedent – not serious scholarship.

Shaul as a talmid of Gamliel traveled to Damascus and get’s stoned! That red flag together with the “stoning of Stephen”, two primary witnesses that something stinks in Denmark! Both men according to Torah law would require a trial before a city of refuge small sanhedrin court. The Goyim manner of “stoning” a direct Torah violation! The Talmud deliniates 4 separat types of death penalty. Stone people on the street without a Capital Crimes trail, no connection to any of the 4 types of Capital Crimes death sentences.

That Paul got up and walked to Damascus on his own power strongly indicates the “stoning” a set-up which would permit him to infiltrate the Xtian camp as a fellow converted believer! In Damascus Paul preached “not under the law” “circumcision” not a commandment for Goyim. In Rome Paul preached “worship JeZeus the son of God” when Romans worshipped Caesar as “the son of God”. Both cases suggest that the intention of Paul to inject a form of Monotheism into Roman society to promote Civil War!

The Roman counterfeit of JeZeus through the gospels promotes a false messiah dogmatism aimed to promote the many and hostile sects already fighting among themselves to further splinter and divide. “Divide and conquer” a gospel famous term of reference.

The earliest gospel of Mark – written in Rome about 70 CE. This gospel profoundly suspect. Simply because the destruction of Herod’s Temple – NEWS! The killing of a criminal through cruxifiction – common/NOT NEWS. Paul as a deliberate Sanhedrin/Gamliel agent! Based upon Yechuda Makkabbee declaring his loyalty to the “real king of Syria”. Just as Yechuda sought to undermine (shatter the ethical containment force) the government of Antiochus IV, so too Paul, based upon this model sought to do the same within Rome itself.

This idea that revolution requires shattering the ethical containment force of a civilization, perhaps the “soul of the people” requires two fundamental legs to stand upon. 1) Reject the current government order. 2) Reject the religion of the current government order. Examples: the American Revolution established citizens having rights vs. serfs as slaves. The French revolution rejected both the king and the Catholic church replaced by the church of reason! The Bolshevik revolution, modeled itself after the French revolution. Lenin and Troskii both rejected the 300 year Czarist regime together with the Eastern Orthodox Church. The Nazi revolution too rejected the British French dictated peace together with its imposed democratic government. Likewise the Nazis utterly despised the church and favored the Arian ancient religions. The Iranian revolution too rejected both the Shah and western liberal values.

Bottom line: Post Shoah NEVER AGAIN. Goyim racism as expressed through both “Jewish Problem” and “Dhimmi”, terminated with the rise and establishment of the Jewish state. Where was JeZeus during the Shoah. Why has Allah suffered defeat after humiliating defeat from the Jews who rule over Arab refugee populations?

Matthew 5 sermon on the mount does not compare to T’NaCH prophetic mussar rebukes which plant within the Yatzir Ha-Tov the tohor middot expressed through social justice, direct admonition, corrective rebukes against national leaders and society in general. The religious rhetoric of the Gospels in general and the Sermon on the Mount in particular describes “the favor of God”, alas the Greek manuscript of God equally employed in avoda zarah!

The JeZeus sermon communicates a superficial concept of humility and mercy totally alien to Torah and NaCH prophets. The fourth Oral Torah middah of רחום\mercy learns from the Torah secondary commandments of slaughtering all the inhabitants of Canaan; putting to death a minor child known as stubborn and rebellious; uprooting the ערב רב assimilated and intermarried Jews which the Torah describes as “Amalek”. Based upon the prior metaphor of Yaacov and Esav wrestling in the womb of Rivka! The Mishna refers to this eternal conflict as בכל לבבך between the two opposing Yatzirot spirits within the heart. The humility of Moshe does not at all align with the JeZeus sermon on the Mount.

The moral cultivation & harvesting of defined tohor Sinai middot. Prophetic mussar directly addresses as the chief purpose of both Moshe and later prophets mussar. Social justice and accountability within the borders of the oath sworn land of conquered Canaan directly affixed to righteous Sanhedrin common law courtrooms.

The Sermon on the Mount has a completely different message; it focuses directly upon individual virtues applicable to all mankind rather than the Oral Torah tohor middot which the church publicly and openly repudiates and denies.

The T’NaCH prophets command, a stark dichotomy of blessings and curses – based on collective adherence to the contrast between the opening first two Sinai commandments. Righteous pursuit of justice (fair compensation of damages inflicted) among the bnai brit people the Torah Constitution mandates directly linked to keeping the Yovel/liberty in the conquered homeland.

The gospel language directly implies the worship of some Monotheistic Universal God. Only the 12 tribes of Israel accept the revelation of the Torah at Sinai; a tribal god revealed at Sinai who took Israel out of g’lut. All mankind never accept the revelation of the Torah at Sinai.

The word ONE in kre’a shma does not refer to some theological creed monotheistic God but rather that the “children of Israel” accept the oaths sworn by Avraham Yitzak and Yaacov by which they alone father the chosen Cohen people. Specific to the 12 tribes within the borders of Israel – blessings; specific to the 12 tribes in g’lut – cursed Egyptian like judicial oppression injustice.

The revelation of the Torah at Sinai does NOT mandate some specific theological framework as does the NT gospels. Middot defined both through spirit “substance” and commandment “forms”; a sort of ‘as above so below’ concept of time-oriented Torah wisdom commandments.

T’NaCH prophetic mussar specifically directed to all generations of Klal Yisrael. Herein the Torah itself strictly defines prophesy. Neither the NT nor Koran obey nor even resemble this fundamental criteria of nevuah.

Covenant a Goyim translation for ברית. To what does this translation – worship of words compare? To a brain surgeon cutting out a tumor while wearing 30 ounce boxing gloves. The NT Theos God applies only to the Gods of Mt. Olympus worshipped by both the ancient Greeks and Romans. Greek, Roman, NT ideas of justice directly compare to Assyrian, Babylonian, and Persian ideas.

Oral Torah רוח הקודש middot – spirits NOT words. Despite the fact that the Torah speaks in the language of Man. None the less, neither the language of NT or Koran validates the תורה לא בשמים היא מצוה לשמה. Which permanently distinguishes the revelation of the Torah from all counterfeit avoda zarah Gods. JeZeus prayed to his Zeus in Heaven!

Torah does not communicate any theological religious vision of faith in God above. Torah commands the burden of pursuing righteous courtroom justice within the borders of the oath sworn land inheritance of the chosen seed of the Avot.

T’NaCH prophets do NOT “preach” faith. Rather they serve as the police enforcers of Sanhedrin אלהים justices courtroom rulings. Prophets in this fact compare to Amoraim halachot brought as precedents to interpret a specific Misnaic language viewed from a fixed eye-witness perspective; akin to the witnesses who describe seeing the new Moon. Later NaCH prophets alway make a משנה תורה to interpret Torah commandments in order to ascertain the k’vanna of these commandments as wisdom mitzvot\time-oriented. Judicial enforcement within the jurisdiction of Sanhedrin common law courts does not remotely compare to spiritual preaching of morality; the latter directly compares to the UN and the post Shoah Popes of Rome.

Make Mishlei 10:1 as the פרט‑datum, use the listed middot (binyan av mi‑katuv echad, gezerah shavah, klal‑u‑prat/prat‑u‑klal, semuchin, davar ha‑lamed me‑inyano, and kal va‑chomer) to read Ezekiel 18:21–32, Joel 2:12–14, and Hosea 6:6 together, and show how that chain supplies a determinate kavanah for one of the tohor middot (I’ll privilege “רחום וחנון / merciful‑and‑gracious” as the target middah). [Weigh through inductive comparative reasoning Ezekiel 18 (esp. 18:21–32), Joel 2:12–14, Hosea 5:8- 6:10 (esp. 6:6) and Yoel 2:1-14 (esp. 12-14). ]

Gezerah shavah shared inductive logic which compares שׂמחה/תּגונה, חיה/מות, צדק/תּשׁוּבָה. Methodologically: the middot chain permits reading a “sapiential aphorism”/”knowledge as power” – an anthropic model that prophets test, qualify, and transform into the oath brit obligations; the prophets’ sugyah then supplies the precise kavanah content for an Oral‑Torah middah (here, “רחום וחנון”), which the Gemara may incorporate as the operative intent for halakhic religious rituals.

Mishlei 10:1 furnishes the human analogy; Ezekiel/Joel/Hosea supply the prophetic mussar and hope; together they yield a determinate kavanah: t’shuva – must remember the oaths sworn by the Avot לשמה (opening verse of kre’a shma) to cut a brit as the eternal fathers of the chosen Cohen seed and invoke רחום which מגן אברהם the chosen seed of the Cohen people from being utterly destroyed at the moment of Anger for Golden Calf like avoda zara throughout the Ages and generations.

T’NaCH a common law legal system which commands mussar. Prophetic mussar stands upon “understanding” Oral Torah Horev-רוח הקודש middot k’vannot as the duty of the heart ברית חדש\מלכות לשמה. A blessing requires שם ומלכות — understood as a תולדה of the Torah oath brit sworn by each of the Avot; which permits the generations of Israel to dedicate, similar to a korban on an altar, a tohor middah as dominant within the Yatzir Ha-Tov, כנגד av tuma middot embraced by the Yatzir Ha-Ra. Herein understands the eternal Civil War struggle within the heart, as the metaphor of Yaacov and Esav wrestling within the womb of Rivka.

The 32 middot of Ha-Galilee interpret the weft – aggadic portions of Talmudic scholarship. Whereas the 7, 10, 13 middot of Hillel, Akiva, and Yishmael interpret the warp – halachic protions of the Talmud. These two opposing sets of middot, they remind me of the Stars & Bars of the Confederate war flag. Herein an attempt to summerize the sh’itta of my Rav, Aaron Nemuraskii who learned it from rabbi Shalom Elyashiv which learns both T’NaCH and later Talmud as two opposing threads in the revelation of Torah common law at Sinai.

Post the sealing of the Sha’s Bavli, the Soveraim made final editorial decisions, and the Gaonim wrote t’shuvot to questions asked how to understand religious halachic observance practices that the Talmud established throughout the g’lut – that Jews should follow. Toward the end of the Gaonim leadership of g’lut Jewry, Muslim armies conquered Spain and released the Hanukkah Civil War genie out of its imprisoned bottle.

The church about the time of the Nicene creed – supplanted the Greek/Roman Gods with their belief creed-new Universal God. Dominant, the church fathers now banned the ancient Greek writings which ruled the Greek and Roman empires through theological belief systems. Then the apostle Paul introduced this new religion, which eventually cast those old Gods upon the dung heaps of history, much like the Old Testament attempts to treat the Hebrew T’NaCH.

The Romans referred to Jews as atheists. Torah defines faith as “pursuit of righteous justice” based upon post Sinai כלל: תורה לא בשמים היא. The genius of Greek mathematics and philosophy, the Muslim conquest of Spain re-opened Jewish Civil War wounds. The kapo Tzeddukim av tumah spirits, once more rose from the dead and dominated the known world – inclusive of the Arabian empires together with the Roman church.

Rav Nemuraskii instilled within my heart a love for the B’hag, Rif, Rashi Chumash p’shat, and Baali Tosafot\Rosh common law commentaries to the Talmud. The criticism made by the Baal HaMaor upon the Rif common law code together with the B’HaG prioritization of Av Torah wisdom commandments – defined as time-oriented mitzvot served as the primary models by which we studied the Talmud together with Rashi’s common law commentary to the Chumash.

Both rabbis Elieshiev and Nemuraskii prioritized publicly teaching the Talmud as religious halacha text, common across all Yeshivot. But privately rav Nemuraskii differentiated the Talmudic model as a prophetic vision to the times when Jews terminated our g’lut and conquered our homeland once again, based on Moshe leading our people out of slavery to do the same. This Talmudic Framers “vision” totally repudiates both NT and Koran revisionist history avoda zarah. The Sages during the framing of the Bavli Gemara introduced an additional blessing to the Shemone Esrei to emphasize this basic fundamental distinction.

Later a young 18 year old Talmudic scholar harshly criticized the common law Rif code, (the Baali Maor) due to even the appearance similar to Roman statute law codes. The Talmud catagorically rejects Greek/Roman statute law legislation; Talmudic scholarship obey the culture and customs established by T’NaCH mussar common law courtrooms.

The Rambam statute law codification fully validates the Baali Maor’s criticisms made against the Rif; despite the critical need by g’lut Jewry for a simplified “Kitzur Shulchan Aruch”; centuries before the church imposed the three Century ghetto gulag war crimes upon all Western European Jewry, the evil eye of church fathers banished ancient Greek texts unto genizah ghettoes. The Muslim invasion of Spain triggered another bitter P’rushim vs Tzeddukim like Civil War.

The ‘Golden Age of Spanish Jewry’ witnessed horrific Jewish av tumah assimilation and intermarriage. Ibn Ezra’s son converted to Islam. Rambam’s statute law halchic code exploded into an international Jewish Civil War following his death.

Assimilated Spanish Jewry, lead by the Rambam and opposed by the French rabbis, the Baali Tosafot, pitted the Tannaim פרדס common law against Tzeddukim supported syllogism statute law – the dog returned to eat its own vomit – only this time g’lut Jewry embraced the T’zeddukim & they rejectioned the פרדס Oral Torah kabbalah of rabbi Akiva. Despite the fact that the Rambam himself despised the Karaim as abhorred heretics!

Greek\Roman statute law rejects outright T’NaCH/Talmudic courtroom common law just as Rambam’s code prioritized religion over the vision of a reconquered homeland wherein FREE Jews keep both Yovel and Sanhedrin common law courts – both Capital Crimes and Torts! Even the RambaN who harshly opposed the Baali Maor in his Milchimet HaShem, validated that g’lut Jewry despair simplified religious mitzvot codes; not for the sake of doing mitzvot but rather that g’lut Jews practive doing “mitzvot” … such that when they return to the conquered land of Canaan, that they will know that the pursuit of justice defines Torah faith.
 
עין טוב – judge your people in the scales of merit interprets the k’vanna of the middah of חנון. The middah of רב חסד, by contrast, the skill to understand and discern a matter contained within another – Like from like – such as מלאכה from עבודה. Hence the B’HaG code of Torah mitzvot employs קום ועשה and שב ולא תעשה מצוות as בניני אבות to derive the k’vanna of time-oriented wisdom commandment which require the dedication of tohor middot discerned one from the others – no different from the distinct 13 middle blessing within the chol Shemone Esrei.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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