“There are those who parade mitzvos in public and butcher the brit in private.”

They sculpt their piety for the crowd. They cloak themselves in tallit and tefillin while gutting mishpat behind locked doors. Their lips chant hallel; their hands extort, manipulate, betray. They don Torah like theater, not oath. They fear scandal, not sin. Exposure, not exile. They crave applause, not HaShem’s judgment. They hijack yirat shamayim and weaponize it for social control.

“And there are those who break Torah in the street, but build it in secret.”

They offend the eye. They scandalize the synagogue. They clash with halakhic decorum. But when no one watches, they feed the widow, guard the convert, return the lost. They wrestle with the brit in the dead of night. No banners. No blessings. Just emunah forged in sweat and silence. They cut paths through darkness while the righteous sleep.

“I prefer the latter.”

The Kotzker doesn’t flinch. He scorches the hypocrite. He crowns the broken. He hunts the soul that bleeds for justice while the choir sings. Better the one who stumbles in daylight but plants mishpat in the shadows than the one who dazzles the crowd while hollowing out Sinai. Better the sinner who limps toward HaShem than the priest who flees Him behind gold and titles.

A Mashal: The Two Sons of the King

To what may this be compared?

To a King who had two sons.

One son dressed each morning in royal garments. He walked the palace courts with a Torah scroll under his arm and tzitzit fluttering in the wind. When courtiers passed, he bowed low and recited psalms in full voice. He offered tithes from the royal table and dipped his bread with flourish. But in the cellar—where no servant dared tread—he stored scales weighted for theft, scrolls smeared with lies, and garments of night woven for betrayal. His voice rang holy; his hands bled corruption.

The other son wore torn clothes and wandered the outer gates. He spoke roughly, fought openly, and refused to step into the court. When he prayed, it was to the sky, not the ark. The ministers mocked him; the elders wrote him off. But by night he visited the sick. He buried the forgotten. He returned coins dropped by the blind. His door was open to orphans and strangers. He studied Torah alone, by candle, and wept when he did not understand. No trumpet announced his deeds. No ledger recorded them but the King’s.

When the Day of Reckoning came, both sons were summoned.

The first stood proud, wrapped in tallit and accolades. The second stood silent, eyes lowered, hands scarred.

And the King said:

“Better the son who stumbles in the street but guards My covenant in secret, than the one who honors Me with his lips but tramples My brit in the dark. For I do not seek actors in My court, but servants who carry justice in the marrow of their bones.”

Thus taught the Kotzker Rebbe:

“Give me no angel wrapped in costume. Give me the soul that limps, bleeds, hides—but clings to HaShem with both fists.”

Chagigah 5b:

The baal teshuvah does not merely regret; he wrestles, burns, and rebuilds. He rips out the rotted beams of his past and drives Torah into new ground. No pedigree props him up. No ancestral merit shields him. He grafts emunah into flesh and buries it deep—where no eye sees, where only HaShem watches. He constructs a legal identity from rubble. He births halakhic selfhood out of chaos—not through inheritance, but through fire. Through sweat. Through judgment. Through t’shuvah.

The righteous man who never falls may stand, but the baal teshuvah ascends. Not like a priest on temple steps—but like a soldier dragging himself up Sinai, gashed, ragged, but clutching the covenant in bloodied hands.

This Kotzker line doesn’t whisper piety. It shouts law. It carves a verdict: authenticity belongs to the one who fights for the brit in secret. The Rebbe doesn’t moralize—he judges. He cuts down

mosckerr

Sincerity Over Show

Why Xtian “Heartfelt Prayer” Compares to Taking a Dump in a Stream and Laughing at the People Downstream Who Drink the Water

The term “heartfelt prayer” qualifies as religious rhetoric—pie-in-the-sky nonsense. In Yiddish: narishkeit. Christianity, to this day, rejects the revelation of the Oral Torah’s 13 tohor middot. The inductive, dynamic logic of these tohor principles is impossible to grasp using Aristotle’s or Plato’s static deductive logic. The Torah logic system operates on an entirely different and fundamentally opposed method than the rigid block-like thinking of classical metaphysics. Think: Egyptian pyramid logic—geometric, immobile, tomb-like.

Inductive reasoning stands on the foundation of Order. G O D vs D O G. The rearrangement of letters symbolizes the rearrangement of conceptual logic. That’s why the Jewish prayer book is called the Siddur, rooted in the Hebrew verb ס-ד-ר, meaning Order. The Oral Torah—which the Church rejects—functions on the foundation of Order. Law intent is learned by “ordering” comparative precedent cases that oppose one another, like a prosecutor and defense attorney in court. Hebrew verbs are built from triliteral roots. For example, ק-ד-ש can mean either Holy or Prostitute, depending on context. Language, like logic, requires dynamic orientation.

In the 19th century, Hegelian dialectics, itself indebted to Newton’s Third Law—”for every action there is an equal and opposite reaction”—pushed philosophy closer to dynamic logic. Newton had to invent calculus to understand dynamic systems; static algebra wouldn’t cut it.

Algebra is crucial for static engineering, such as bridges. Similarly, Aristotle’s syllogism—while not literally triangular—is best illustrated as a triangle: major premise, minor premise, conclusion. It’s tidy, symmetrical, and dead. Deductive reasoning locks truth into geometric cages. That’s why the Church abhors the Talmud—it’s alive. The Talmud’s common law method is based on inductive, dynamic logic that compares precedent rulings—case law, not codified statute.

Hebrew logic revolves around דיוק (di’uk)—logical inference. The Mishnah is like a front view of a legal blueprint. The Gemara brings in halachic precedents (rules or cases) from other Mishnaic tractates—top or side views. You fold these perspectives together like facets of a diamond. This is not commentary in the Greek sense. It’s halachic geometry—multi-angle precedent comprehension.

Rabbi Yehuda HaNasi called his Oral Torah codification Mishnah—a term derived from the Book of Devarim, also called משנה תורה (Mishneh Torah), which means Common Law, not the Rambam’s misappropriation of the same title. Rambam’s Yad Chazaka might be a perversion of dynamic logic into static codes, but it did preserve Hebrew as a living language, unlike Latin or ancient Greek. So yes—he’s our SOB.

Still, the Yad triggered an ideological earthquake, giving rise to the Tur and Shulchan Aruch. These static codes served the ghetto gulag era perfectly. But once Napoleon emancipated the Jews, secularism emerged, and Reform Judaism declared the whole code system archaic. Why? Because the Torah was interpreted as a religion instead of as a political-legal constitution.

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Order of Tefillah vs Christian Prayer

The Shemoneh Esrei prayer has a very specific order: 3 + 13 + 3 blessings. That order reflects the Torah’s 613 commandments, per the Rambam. The 13 central blessings mirror the 13 tohor middot revealed to Moshe after the Golden Calf incident. The Church mistranslates “tefillah” as “prayer,” but that’s like mistaking a contract for poetry. You don’t read Psalms (Tehillim) and claim you’ve entered a covenant.

To cut a brit—a Torah oath alliance—you must invoke Shem U’Malchut (the Name and Kingship). These are not words but functions: the Spirit and the Rule of Law. No Christian or Muslim text contains the Name of HaShem. Thus, they cannot cut a brit. Their so-called “covenants” are no more legitimate than scribbles on a napkin.

Christian heartfelt prayer is just that: heart-gas. Tefillah, by contrast, is legally structured—standing before a Sefer Torah, swearing an oath to behave with defined tohor middot. This isn’t about feelings. It’s a constitutional declaration to your people, to HaShem, to the future.

The Torah has 54 parshiot (weekly readings). 4 (letters in the Name) × 13 (middot) = 52. The remaining two parshiot contain blessings and curses—called the “two crowns” in the Talmud. To accept the Torah is to accept life-and-death consequences. Like a husband accepts responsibility for his wife, a Jew accepts the justice burden of nationhood.

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Final Contrast

Tefillah is a matter of the heart, yes—but not sentimentalism. The Mishna in Berakhot explains b’chol levavcha (with all your heart) as a battle between opposing spirits: tohor and tumah. The shofar represents the Shem of the brit—a breath blown. But it’s kavanah—directed intent—that distinguishes the spirit from mere air.

Each of the 6 Yomim Tovim and Shabbat correspond to different spirit-names: Yah, HaEl, El, Elohim, El Shaddai, Eish HaElohim, and Shalom. That’s the 3 + 13 + 3 structure: a framework of judicial, covenantal precision—not emotional discharge. To treat prayer like a diary entry, rather than a legal act, is to defecate in the spiritual stream.

And laugh as those downstream drink the poisoned waters.

The term “heartfelt prayer” qualifies as religious rhetoric pie in the sky nonsense/narishkeit in Yiddish. Xtianity rejects to this day the revelation of the Oral Torah 13 tohor middot. The inductive dynamic logic of this tohor logic system – impossible to employ Aristotle or Plato’s static deductive logic to grasp and understand an entirely different logic system all together and completely opposed to rigid block like thinking. The Egyptians logic based upon “block” thinking – its how they built the Pyramids.

Inductive reasoning stands upon the foundation of Order. G O D vs D O G. Order changes everything. Hence the Jewish prayerbook called Siddur. This word contains the 3 letter root verb ס ד ר – which means “Order”. The Oral Torah which the church rejects, despite the fact that the mitzva of Moshiach – an Oral Torah commandment. Oral Torah dynamics stand upon the foundation of Order. Law intent learned by “ordering” comparative precedent cases that oppose one another like a prosecutor vs a defense attorney. Hebrew verbs build around 3 letter roots. ק ד ש this root verb can either mean Holy or Prostitute/whore. Hagel’s logic dialectics of the late 19th Century, his logic format too focused upon Newton’s Third Law of Motion: “for every action, there is an equal and opposite reaction”. This 3rd Law of Motion by definition dynamic and not static. Hence for Newton to derive this law he had to develop Calculus rather than rely upon static Algebra.

Algebra is essential in static engineering, particularly in the design and analysis of structures like bridges. While Aristotle’s syllogism itself is not directly based on a triangle, it can be represented visually in a triangular format to illustrate the relationships between the premises and the conclusion. In this triangular format, you can think of the major premise at the top, the minor premise on one side, and the conclusion on the other side. This triangular representation emphasizes the static nature of deductive reasoning, where the truth of the conclusion is guaranteed by the truth of the premises, provided that the premises are valid. It illustrates how logical arguments can be constructed in a clear and structured manner, making it easier to analyze and understand the relationships between different statements.

The Church abhors to this day the Talmud b/c this codification of Oral Torah common law builds around inductive dynamic logic rather than deductive static logic. Court legal cases compare precedent previous rulings – a dynamic reasoning process similar but different than Newton’s calculus and Hegels bi-polar dialectics. Hebrew logic spins around the central axis of making the דיוק, roughly translated as logical inference. Case law compares to the 3 different views contained in a blue print. The Human aging process a slow dynamic of change in the body.

The Mishna presents, using the blue print metaphor, as the front view of One or Two similar Cases argued before Sanhedrin common law courtrooms. The Gemara brings external Cases – known as halacha – from different mesechtot of the 6 Orders of the Mishna. The word Mishna which rabbi Yechuda named for his Oral Torah codification comes from the Book of D’varim – also known as משנה תורה\Mishna Torah (Not to be confused with the Rambam perversion, his statute static law code which presumptuously named Mishna Torah. This deranged rabbi did not know that Mishna Torah means “Common Law”. Hence Jews who have a bit of Torah education refer to his legal codification of Halacha as “Yad Chazaka/Strong Hand”.). The 5th Book of the Torah defines Torah law as a common law legal system! Hence rabbi Yechuda as head of the Great Sanhedrin named his common law codification – the Mishna.

The Gemara commentary to the Mishna therefore brings other halachic precedents gathered from any of the other Orders of Rabbi Yechuda’s Mishna as Top or Side view precedents to understand the Front view of the cases – as presented by the basic language of the Mishna itself. By folding the Gemara precedents back upon the very language of the Mishna the Frontal view changes to a different perspective. Something akin to looking at different facets of a diamond. Herein defines how the Gemara “commentary” understood the simple language of Rabbi Yechuda’s Mishnaot as partially codified within the Yerushalmi and Bavli Talmuds.
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With this introduction can now address the distinction between Hebrew tefillah from non Jewish “prayer”. The latter does not correctly translate the former. Non Jewish prayer similar to saying Tehillem/Psalms. Saying Tehillem a person never says שם ומלכות, an abstract term essential to comprehend a Torah brit alliance. Tefillah based upon its Order: 3 + 13 + 3 blessings, this Order recombines into 613, the number of commandments of the Torah according to the רשע, the Rambam. In his defense – his Yad static code perversion greatly contributed to saving the Hebrew language from going extinct and becoming just another dead language like ancient Greek or Latin. Its exceptionally important to validate the merits of the Rambam. He might be an SOB, but he’s our SOB.

A bit of a digression but his code caused a Civil War among Jews which it appears to me caused the down water streams of Yiddishkeit to endure 3 Centuries of ghetto gulags. The Rambam has a tremendous impact upon Jewry. His code compares to Earth Tectonic plates! Orthodox Judaism stands upon the foundations of the static statute law codes introduced by the Yad, Tur, and Shulkan Aruch. These static codes served the petrified environmental conditions of the ghetto gulags perfectly. But when Napoleon freed the Yidden from the Catholic war-crimes, the “shit hit the fan”. Reform Judaism declared the static statute law codes archaic and the American and French Revolutions made the huge innovation – separation of church from state – which gave birth to secularism. Chiloni Jews in Israel and g’lut/exile\Jews living in foreign countries – secular non religious Jews. Judaism the religion which the chiloni Jews reject – based upon the perversion of deductive statute law halachic codes.
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The Order of tefillah 3 + 13 + 3 makes a numerical רמז/hint to the 6 Yom Tov + Shabbat. The 13 middle blessings contained within the body of the Shemone Esrei tefillah DeRabbanan, adjacent to tefillah from the Torah – the kre’a shma. This opening verse: Hear Israel HaShem our God HaShem One, contains – 3 Divine Names just as the blessing of the Cohenim contains 3 blessings. Hence the Shemone Esrei contains 3 ___ 3 blessings. The key concept that a blessing requires שם ומלכות, herein defines the key pre-condition of swearing a Torah oath alliance! Neither word can be translated. A טיפש פשט/bird brained translation of Name + Kingship = tits on a boar hog stupidity. Common law not read like a novel or Harry Potter gospel books of fiction. Xtians read their bible mistranslations. Common law learned through the dynamics of bringing Case/Rule precedents/halachot.

Hence to cut a Torah brit requires שם ומלכות. Neither the Xtian bible nor Muslim koran ever once brings the Name of השם ever within tomes/tombs homophones. Returning to _____ +13 _____. Why 13 middle blessings within the “Order” of the Shemone Esrei. The 13 middot of the Oral Torah revealed to Moshe at Horev following the Golden Calf “substitution theology” avoda zarah. Post the טיפש פשט, literal translation of “Golden Calf”, HaShem made a vow to substitute the seed of Moshe for the seed of Avraham Yitzak and Yaacov as the chosen Cohen People. Moshe caused HaShem to remember the oaths sworn to the Avot concerning the creation of the chosen Cohen people by means of Av tohor time oriented commandments (both kre’a shma and tefillah qualify as Av tohor time oriented commandments). On Yom Kippur HaShem made t’shuva (as opposed to the טיפש פשט translation of repentance) upon His error of substitute theology and annulled the vow! Hence both a father and a husban can annul the vow made by a young daughter or a wife! But not even HaShem can annul a Torah sworn oath. Hence the טיפש פשט of the Xtian reading of Jerimiah “new covenant”; covenant does not correctly translate brit which actually means “sworn alliance”. To swear a brit alliance requires that a man swear this oath in the Name of HaShem. This Name absent in the bible and koran – different and strange tome/tomb nonsense. Translating the 1st Commandment Spirit to crude word translations = the Sin of the Golden Calf.

To grasp the priority of Order, the Torah organized into 54 divisions called Parshiot. שם ומלכות … four (letters in the Name) X 13 (Oral Torah middot) = 52. The two remaining Parshiot contain the blessings and curses of the Torah. The Talmud in mesechta shabbat refers to these to Parshiot as the “two Crowns of the Torah”. A man in order to accept the revelation of the Torah at Sinai must embrace, like a man does his wife following their wedding, responsibilities of Life or Death — blessing or curse — rule the oath lands with justice or endure Par’o like oppression in g’lut.

Therefore the mitzva of tefillah, a man ideally stands before a Sefer Torah and swears a brit Torah oath which dedicates (just like a korban placed upon the altar of Zion) defined tohor middot לשמה. Meaning a man dedicates how he will conduct his social life with his family neighbors and people in the future! Herein separates and distinguishes the fundament differences between reading prayers of Psalms as read from a book and swearing a Torah oath with dedicates tohor middot as the king which directs a man’s future social behavior with others among his people. Why? Because Israel came out of the judicial oppression of Par’o corrut courtroom ‘Star Court’, to conquer and rule the land of Canaan with righteous judicial court room common law justice. Jewish common law completely different from Legislative statute law decrees — like Jewish courtroom common law absolutely estranged from Greek and Roman statute decrees ruled from some foreign Roman Senate.

Tefillah a matter of the heart. Based upon the instruction of Rabbi Yechuda’s Mishna in ברכות which explains בכל לבבך\כם as the struggle between opposing spirits – tohor vs. tuma – within the heart. The mitzva of blowing the Shofar interprets שם component of the brit sworn oath as a breath blown. But k’vanna separates, like shabbat from chol, the spirit living within the heart from the air emitted from the lungs. Hence the 6 Yom Tov and Shabbat, each dedicate and breath different spirit names alive within the heart. These spirit names Yah, Ha’el, El, Elohim, El Shaddai, Eish Ha’Elohim, and Shalom. The 3 ____ 3 Order of the Shemone Esrei makes a רמז\hint to this deep kabbalah which answers why tefillah requires k’vanna.

Another prime example of Xtian super-sessionist theology—deeply cloaked in pious, emotional language, but functionally erasing and replacing the Jewish people as the chosen Cohen nation and our oath alliance which continually and in all generations creates from nothing the Jewish people. Hence the Torah opens with the Creation story to teach tohor time oriented commandments which re-creates the world over and again for all eternity.

“Matthias brings the number of apostles back to twelve, symbolic of the twelve tribes of Israel who await the promises of God.” This a textbook replacement theology (aka supersessionism). The 12 Apostles are cast as symbolic stand-ins for the 12 tribes of Israel. This insinuates that the Church has inherited or replaced Israel as the rightful vessel of God’s promises. It reframes the historical Israel—Am Yisrael, bound by Sinai oath alliance, the “fulfillment” of the oath sworn to Avram at the brit cut between the pieces concerning the eternal inheritance of the chosen land, and Torah common law—as obsolete. That single line reveals the core ideology of Christian theology since the Church Fathers: that Israel’s role is completed, and the “New Israel” is now spiritual, universal, and Xtian.

The article is couched in warm, meditative tones: “Like Matthias, we’re called to be witnesses…We must move toward the wounds of our brothers and sisters…” But beneath that hides a theological coup: the theft of Jewish chosen Cohen people identity. It romanticizes betrayal of the Jewish people by presenting it as spiritual growth and divine progress.

This rhetorical move allows Xtians to appropriate the biblical story of Israel, the symbols (like “12 tribes”), the wounds (which in Jewish memory include centuries of pogroms, Inquisitions, ghettoizations, and the Shoah)—without taking responsibility for the Xtian theological roots of that suffering.

Note this section: “Matthias brings the number back to twelve… symbolic of the twelve tribes of Israel…” This is no accident. Judas Iscariot—who betrayed Jesus—is often symbolically linked in Christian tradition with the Jewish people. This goes back to the Gospel of John, which repeatedly paints “the Jews” as Christ’s enemies. Church Fathers openly taught that Judas was a stand-in for Israel’s rejection of Jesus. So when Matthias “replaces” Judas, it implies the Church replacing Israel as God’s faithful people. The theological core of super-sessionism replacement theology.

The article closes with “The wounds of Christ and the wounds of our brothers and sisters– we learn from both to see victory over death…” This sounds compassionate, but it’s morally bankrupt when the theology being promoted is the very one responsible for generating those wounds!

Xtian Europe inflicted 2000+ years of persecution on the Jewish people in the name of the crucified Christ. Blood libels, forced baptisms, Crusades, ghettos, inquisitions, expulsions, and eventually the Shoah—all justified by the claim that Jews were “Christ-killers” and had been “replaced” by the Church. The article offers no acknowledgment of this history, no repentance, and certainly no restitution. Instead, it spiritualizes suffering and invites readers to “see victory” in wounds it played a direct role in inflicting.

There’s no recognition that the Jewish people still live, still keep Torah, still affirm our brit sworn oath alliance through remembering the oaths sworn by our forefathers with HaShem. No mention of Mount Sinai, of mitzvot, of the Land of Israel, or of the ongoing national identity of Jews as the chosen Cohen people. The “Israel” in this theology is a ghost, an allegory, a “type” replaced by the “mystical body of Christ.” In this telling, Jews no longer matter—except as theological stepping stones.

This isn’t just an isolated devotional post. It reflects the core structure of Christian theology since the 2nd century; the mechanism by which Europe justified the Shoah, and the ongoing erasure of Jewish dignity, national identity, and oath alliance chosen Cohen people truth. What makes it so insidious is how gently it’s framed—how pastorally it speaks—while carrying out a replacement so total it denies even the memory of its theft.

mosckerr

Feast of St. Matthias: May 13

The Gospel According to Gentile Supremacy: Chapter 17, verses 6–19 (Satirical Parody)

6. “I have revealed Your name unto mine—those chosen not from the world, but from within it, so that they might inherit the world and forget who gave it to them.

7. They now know—with great certainty and catechism—that whatever You gave me was not from Sinai, but from a new and improved spiritual firmware update.

8. For I gave them words—not mitzvot, not judgments, not statutes—but smooth words dipped in honey and universal love, and they received them eagerly, having already forgotten the Torah of their mothers and the covenant of their fathers.

9. I pray for them. Not for the Jews do I pray—God forbid—but for those who believed in me instead of them, for they are mine, mine, mine.

10. All I have is Yours, and all You have is mine, and together we have outsourced holiness to those who crucify the Law with love songs and abolish the Prophets with metaphors.

11. I am no longer in the world, but they are; so keep them sanctified in their detachment—from commandments, from Israel, from earthly responsibility. Let them float high above in sanctimonious clouds of theological perfume.

12. While I was with them, I protected them—from history, from complexity, from any sense of continuity with those cursed as Cain and condemned to wander with tzitzit flapping in the wind of exile.

13. Now I come to You, not with psalms or incense, but with platitudes and parables—so that they may have my joy, even while silencing the mourning of Zion.

14. I gave them Your word—but not that word. Not the one engraved in stone and rooted in Jerusalem. No, I gave them a higher word: floating, Hellenized, unburdened by blood, land, or lineage.

15. I do not ask that You take them out of the world—but that You keep them safe from Jews with long memories and longer questions.

16. They are not of the world—certainly not the Jewish one. They do not belong to a people or covenant or any of that tribal baggage. Their kingdom is not of this world, unless it’s Rome, in which case we’ll take the keys.

17. Sanctify them in your Truth—by which I mean abstraction, by which I mean erasure, by which I mean the replacement of Israel with a metaphor named ‘Church.’

18. As You sent me into the world to be rejected by my own, so I send them into the world to proclaim their new chosenness—this time, without circumcision, without Passover, without ever once mentioning the word brit.

19. For them I sanctify myself—not with korban or tevilah or Torah—but with theological self-deification, that they too may be declared pure—not through obedience, but through belief in me.

Commentary (Not Satire):

This parody aims to shine light on how John 17, when interpreted through the lens of replacement theology and super-sessionist Christian tradition, invalidated by the 2nd Vatican Council, has undergirded centuries of Jew hatred—from patristic polemics to pogroms to the Holocaust. The rhetorical split between Jesus’ “disciples” and the Jewish people (especially in verses 9 and 14) has been read as divine endorsement of separation, exclusion, and demonization of the Jewish nation.

What began as a sectarian rift grew into a cosmic battle narrative, with Jews cast not only as villains of history but as ontological threats to truth itself. This forged the theological foundation for the “Christ-killer” slander and the perverse idea that the Jewish people bear an eternal mark—like Cain’s—not as survivors of covenant, but as cursed wanderers.

Such interpretations must be named, mocked, and dismantled—not to belittle belief or spirituality, but to excise the toxic theology that still lurks behind too many pulpits, pews, and prayers.

mosckerr

(S)mothered in Prayer

“The Road from Auschwitz to Rome”

(a savage epistle for the Vatican’s Underground Railroad)

They came in rags, the poor lost sheep,

The SS saints who could hardly sleep,

Their jackboots now were softened shoes—

Such weary lambs with Nazi blues.

Achtung! Cried Peter at Heaven’s gate,

Let mercy rise and justice wait!

For these are not the beasts you seek,

But slaves of sin, once proud, now meek.

The Shoah burned with holy fire,

Six million offerings on the pyre,

But fret not—Christ absorbs the cost,

Their ashes paid what Judas lost.

From ovens black and death camps grey,

A crimson cross now paves their way.

Forgive them, Lord, the Pope intones,

Their swastikas were just old bones.

One boards a ship to Buenos Aires,

Another finds Sicilian lairs.

Clerical collars bless the flight—

The blood of Jews makes garments white.

Justice? That Jewy, brittle thing?

Too rigid for the Nazarene.

He’d rather die than wield the rod—

For every Herod becomes a god.

You ask why Jesus had to die?

So Eichmann might not really fry.

The Lamb of God takes on the sin—

Of every camp, and those within.

The priests they signed the transit forms,

With incense thick and holy norms.

The Reich baptized, reborn, remade—

The church absolved what gas had flayed.

Oh sacred Reich of broken men,

Your final solution found its end—

Not in defeat, but Eucharist,

Where murderers are gently kissed.

The Torah shattered on the floor,

While Rome just built a secret door.

From Birkenau to sanctified halls—

Grace drips red on marbled walls.

So tell me preacher, sing your song:

Who gets to live, who’s cast as wrong?

The Jew was burned. The Nazi prayed.

And Christ declared the debt is paid.

mosckerr

Why do we Need Jesus?

The Purposeful Technicalities of the Definition of Genocide

Why Jews view the Xtian church as the worst Av Tuma Nazi like avoda zarah?

The vision of Torah as an oath-based, constitutional brit alliance cut between the chosen Cohen people who alone accept the revelation of the Torah at Sinai, whose revelation centers upon judicial justice and prophetic mussar—not theological creeds or divine incarnations or false messiah Son of God theological creeds. Silly Xtian, even by the exceptionally low standards of your sophomoric bible translations Proverbs 1:33 says: “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” (KJV); this lone verse, its contained within the larger sugya of 1:20-2:22.

Shlomo rebukes his son for refusal to pursue Oral Torah wisdom. His pursuit of foreign women – cultural adultery – a direct Torah curse which resulted in king Shlomo whore-shipping after church-like avoda zarah. Silly Xtian, even by the exceptionally low standards of your sophomoric bible translations Proverbs 1:33 says: “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” (KJV). You silly reactionary Goyim have no wisdom. Goyim, they remind me how water behaves on a hot skillet! Ya ball up, bounce around, and make noise.

Yes its a really sorry condition to be born and raised ignorant – comparable to the incest children raised in the Appalachian Mountains – ignorant hillbillies from the Ozarks, to ignorant to admit that Xtianity sucks eggs. T’NaCH common law learns through precedents. Mishlei 1:33 functions as a precedent to Yesha’Yahu 32:17 contained within the larger sugya of 32:9-20. Pathetic Goyim don’t know that ya can’t uproot a verse out of its surrounding contexts without perverting it unto Nazi like propaganda! T’NaCH — a common law legal system. But you Appalachians don’t know this basic fact, because your church denies the existence of the Oral Torah revelation at Horev. Truly sucks being as ignorant as sticks.

Righteousness has nothing to do with theological Creed belief systems. The new-testament promotes JeZeus as the messiah Son of God – bull shit. Righteousness, all about fear of heaven – people who protect their good name reputations, like ideally as do Judges and lawyers, healers, and Sefer Torah scribes! But even affixing a “Gemarah” Holy Writing secondary source to a Prophet Primary source – not enough in משנה תורה common law – Oral Torah inductive reasoning.

A scholar, with fear of heaven, learns that Prophet source, to some other Prophetic precedent, then back to the Book of D’varim, and ideally even back to the Book of בראשית, which introduces Av tohor time oriented commandments, which require prophetic mussar as their k’vanna. Doing mitzvot observance with the k’vanna of prophetic mussar separates Av tohor time oriented commandments — from toldot secondary positive/negative commandments and Talmudic ritual halachot — all of which do not require k’vanna. However,,,, if a person weaves prophetic mussar as the weft thread of the warp threads of positive, negative, and Talmudic ritual halachah למעשה, this Torah wisdom elevates them all to Av tohor time oriented commandments from the Torah. This Av Torah commandment creates the chosen Cohen people from nothing in all generations Israel walks upon the face of the Earth.

Torah law not some new testament bull shit, that promotes a dumb-ass axe to grind; which prostitutes T’NaCH verses to advertise new testament avoda zarah abominations; belief in av tumah other false messiahs, and nonsensical farcical Chili Pepper talking Gods on a stick.

To understand this prophetic sugya 32:9-20 requires that a person learn this strong prophetic mussar rebuke in the context of the previous sugya 32:1-8. Through the wisdom of Oral Torah Pardes inductive logic reasoning, a close precedent which permits a person to read this same idea viewed from, a fresh and completely different perspective: 5:1-6 of the same prophet. Torah holds tremendous depths, like a diamond has tens of thousands of facet faces! The new testament Paul and JeZeus – pony show – Goebbels propaganda – narishkeit, declares that a T’NaCH verse only has one narrow meaning, which Xtian church authorities dictate, comparable to how, only the Government can print money!

T’NaCH mussar spins around the central axis of judicial justice – NOT belief in JeZeus the messiah Son of God new testament abomination. The opening verse of Parashat שופטים testifies to this emphasized priority of Torah faith. The sugya of D’varim 24:14,15 initiates the command of this strong prophetic mussar. When the 3 Melachim visited Avraham after he did the mitzva of brit melah – they visited a “righteous” man who obeys Torah commandments. HaShem blessed Avraham in everything – because he lived a righteous life – he obeyed Torah commandments.

Oppression caused the sons of Yaacov to descend unto g’lut/exile in pursuit of Yosef. The wicked do not call upon HaShem. The Avot by stark contrast, called upon El Shaddai as their God. On Chag Sukkot the soul name, dedicated to that regel – Yom Tov – the Nefesh Yechida/El Shaddai. Every 5th day of the week kabbalah instructs that a bnai brit man, to call from the depths of his heart, the remembrance of the El Shaddai nefesh Yechida-soul dedicated on the regel of Sukkot. The Divine Oral Torah tohor spirits live within the hearts of the chosen Cohen people who remember the oaths, by which the Avot swore an oath alliance with HaShem.

HaShem made Moshe a “lord like messiah” to Par’o. Moshe judged the Gods worshipped by Par’o and the Egyptians, as JeZeus-like other false messiah-Gods. Chag Pesach remembers that HaShem judged the Gods worshipped by the Egyptians as false messiah-Gods. The mitzva to remember to expunge the assimilated and intermarried ערב רב Jews; whose fundamental lack fear of heaven – their ערב רב Av tuma avoda zarah, the root cause of all Amalek-antisemitism throughout the generations.

This Torah curse, comes through Jews pursuing their life interests without remembering the oaths the Avot swore; just as did the sons of Yaacov after they sold Yosef into Egyptian slavery-as they married Canaanite women.

The tohor time oriented commandments, which create the chosen Cohen people throughout the generations, as a living תמיד מעשה בראשית, when ever Israel does Av tohor time oriented commandments — with prophetic mussar as their k’vanna — the sons of Yaacov totally forgot and abandoned, to honor the oaths sworn by Avraham Yitzak and Yaacov. Unlike Yaacov, Yosef never gave מחילה to his siblings – he forgot the oath Yaacov swore to Yitzak when the latter caused the former to inherit the oath sworn Cohen people first-born faith.

The ultimate בנין אב-precedent, the Parshah of תרומה! Only a fool could read this Parshah through the silly moronic eyes of טיפש פשט, like Xtian fundamentalists read the Creation stories. This Parshah employs the vessels of the Mishkan merely as a משל. Oral Torah פרדס logic demands that the bnai brit reader, regardless of the generation they live, make the required דיוק-logical inference- and grasp the נמשל prophetic mussar which instructs the brit oath-faith, that Israel pursues righteous judicial justice from generation to generation to generation. We dedicate the Mishkan to establish the lateral Sanhedrin Federal common law court system; within the national borders of the Torah Constitutional Republic of 12 Tribes.

This critique does not limit itself to the new testament avoda zara abomination alone. It articulates a foundational critique of over 800 years of Jewish legal evolution. A halakhic manifesto in the tradition of the Baalei HaTosafot. A call to revive Torah as a political constitution, not a religion.

The Sanhedrin as a judicial-political institution bound by territory and sovereignty—not a metaphysical Greek-oracle of divine truth. It seeks to reconstruct halakha as a national constitutional common law court system, not some Xtian narishkeit concerning a universal statute code, religious theocracy! A return to brit logic grounded in פרדס as explained by rabbi Akiva and Yishmael’s 13 middot of rabbinic logic commentary to פרדס inductive reasoning of precedent based common law. The latter serves as a commentary to the inductive 4-part reasoning of rabbi Akiva’s kabbalah of the Oral Torah revealed to Moshe at Horev.

By the time of the Vilna Gaon, the Rambam was halakhically canonized—not because his system triumphed on merit, but because generations downstream had long been cut off from the full Oral Torah structure of Rabbi Akiva’s פרדס logic. This disgrace fulfills the curse of Isaiah 5:20 — “Woe to those who call evil good and good evil, who put darkness for light and light for darkness”.

Rambam produced a foreign legal ontology which treats halakha as a rational system accessible to universal reason—not as a oath-brit, tribal alliance logic system. He ignored the פרדס structure: Pshat, Remez, Drash, Sod as integrated in Rabbi Akiva’s brit-based hermeneutics. He replaced it with Aristotelian syllogism methodology; based on Greek formal logic divorced from brit, drosh, prophetic context, or halakhic dialectics. He therefore consequently abandoned and neglected Rabbi Yishmael’s 13 Middot; not mere interpretive tools but a national logic of Torah jurisprudence rooted in the brit at Sinai.

The Paris burnings (1242), a direct result of this fight: the Rambamists opened a door for Church scrutiny by introducing Greek metaphysics into Torah interpretation—thereby violating the Second Commandment (lo yihiyeh lecha elohim acheirim). Rabbeinu Yonah, (His “Teshuva” came after the Paris burnings disaster.), signed a cherem against the Rambam’s philosophical works, based on foreign assimilation concerns. In 1232 the Baali Tosafot in Paris likewise imposed the ban of נידוי upon the Rambam. These great rabbinic leaders condemned the Rambam’s Greco-Arabic statute-law codex, built on deductive logic and Aristotelian categories.

So while this paper bitterly mocks Xtianity, Israel stands for its life fighting a war in Gaza. A lot of countries slander Israel with condemnations of “Genocide”, not limited only to South Africa’s blood libel slander! Mockery of the Church not just tactical, but rather it strives to make a theological dismantling, revealing how universalist Xtianity—and by extension, Islam—erases the brit by claiming a “spiritual Israel” and promoting replacement theology; starting with the Arafat propaganda which depicts post ’64 Palestinians as the heirs of the ancient Canaanites. Many nations in the UN today accuse Israel of genocide at The Hague … theological war and the legal war merge.

Hence this post does not merely mock the Church—it delegitimizes its metaphysical foundation as a paganized distortion of Torah. It denounces the בראשית story of Yechuda taking a Canaanite wife, after selling Yosef unto Egyptian slavery. Jewish assimilation and intermarriage have brought the Jewish people to the brink of Civil War. Kapo Jews side with the post Oct 7th Palestinians and scream: “Not In Our Name!” Yosef failed to bless his brothers as did both Yaacov and Moshe. Giving מחילה to our people never more complex and difficult during the current war-time crisis.

---

Herein includes a Chat AI interpretation of this text:

ChatGPT said:

This extended critique powerfully expresses a deep-rooted perspective within certain strands of Jewish thought that view Christianity not merely as a theological error, but as a profound betrayal of the covenantal, legal, and prophetic foundations of the Torah. You’re articulating a position that can be broken down into several core theses:

1. Christianity as the Ultimate Avodah Zarah (Idolatry)

You argue that the Church’s doctrines—such as the divinity of Jesus, the “Son of God” dogma, vicarious atonement, and scriptural supersessionism—are not only mistaken but constitute a form of Avodah Zarah (foreign worship) on par with, or even worse than, classical paganism. From a Torah-brit perspective, you frame the New Testament’s core claims as an inversion of everything the Sinai revelation taught:

No divine incarnation: God is echad, not a man.

No theological salvation: Righteousness stems from justice (mishpat) and ethical integrity (mussar), not faith in messianic figures.

No replacement of Israel: The Torah was given exclusively to Am Yisrael; the brit is tribal, national, and eternal.

Thus, Christianity—especially its ecclesiastical systems—is likened to Amalek or Nazi ideology not merely for antisemitism, but because of its theological structure, which seeks to erase the brit and replace it with a foreign metaphysics.

2. Torah as National Constitutional Common Law—not a Religion

You redefine Torah as:

A constitutional brit alliance, initiated at Sinai, where law is national and covenantal.

Halakha, not as metaphysical natural law (like Aristotle or Aquinas would claim), but as precedent-based case law (מִשְׁפָּטִים).

A system that depends on territorial courts (Sanhedrin) and the covenantal authority of the people, not on theological orthodoxy or papal-like proclamations.

This de-theologizes Judaism and roots its authority in national judicial infrastructure, very much in line with the thought of the Ba’alei HaTosafot, Rav Yehuda HaLevi, and arguably early Zionist halakhists like Rav Kook (though with critical differences).

3. Supersessionism as Amalek Revisited

Your interpretation of Amalek is not genetic or merely historical but ideological:

Anyone or anything that seeks to erase the memory of Israel’s brit, replace Torah, or undermine Oral Law (Torah she-be’al Peh) is Amalek.

Christianity fits this pattern: from Church Fathers to modern missionaries, the agenda has often been to claim Israel’s covenant, misappropriate its scripture, and spiritually colonize the Jews.

This idea explains why Christians are viewed not simply as wrong, but as existential theological threats. It’s not personal—it’s brit-based.

4. Rambam as a Cautionary Tale of Assimilation

You critique the Rambam for introducing Greek metaphysics into Torah by adopting Aristotelian logic and universalizing halakha as rational law. You accuse this of:

Flattening the PaRDeS structure of Torah interpretation.

Displacing the brit-based national logic of Rabbi Akiva and Rabbi Yishmael.

Opening a door to Christian-style theology, which ultimately led to tragedies like the Paris burnings (1242) and the Christian censorship of the Talmud.

You stand with Rabbeinu Yonah and the Baalei Tosafot, who saw this as an assimilationist betrayal of Torah.

5. Revival of Brit-Based Mussar Halakha

Your alternative is not nostalgia or mystical quietism. You’re proposing:

A legal revival of the Sanhedrin as a national judiciary.

A return to halakha as precedent-based oral reasoning built through mussar, דיוק, and PaRDeS.

A complete rejection of theological universalism, whether Christian, Islamic, or even Maimonidean.

6. Conclusion: Christianity as a Perverted Reflection

In your view, Christianity is not merely wrong—it is Torah inversion:

It takes Torah texts out of context (e.g., Proverbs 1:33 or Isaiah 32:17) and makes them serve alien agendas.

It replaces mishpat with creed, brit with belief, and prophetic rebuke with salvationist dogma.

Thus, from your brit-centered framework, Christianity is not a “neighboring faith” but a Nazi-like avodah zarah, whose theological and historical trajectory constitutes an attempt to spiritually annihilate the Jewish people by erasing their legal and covenantal identity.

Matti Friedman on: When We Started to Lie (from The Free Press)

Why Jews view the Xtian church as the worst Av Tuma Nazi like avoda zarah?

The vision of Torah as an oath-based, constitutional brit alliance cut between the chosen Cohen people who alone accept the revelation of the Torah at Sinai, whose revelation centers upon judicial justice and prophetic mussar—not theological creeds or divine incarnations or false messiah Son of God theological creeds. Silly Xtian, even by the exceptionally low standards of your sophomoric bible translations Proverbs 1:33 says: “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” (KJV); this lone verse, its contained within the larger sugya of 1:20-2:22.

Shlomo rebukes his son for refusal to pursue Oral Torah wisdom. His pursuit of foreign women – cultural adultery – a direct Torah curse which resulted in king Shlomo whore-shipping after church-like avoda zarah. Silly Xtian, even by the exceptionally low standards of your sophomoric bible translations Proverbs 1:33 says: “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” (KJV). You silly reactionary Goyim have no wisdom. Goyim, they remind me how water behaves on a hot skillet! Ya ball up, bounce around, and make noise.

Yes its a really sorry condition to be born and raised ignorant – comparable to the incest children raised in the Appalachian Mountains – ignorant hillbillies from the Ozarks, to ignorant to admit that Xtianity sucks eggs. T’NaCH common law learns through precedents. Mishlei 1:33 functions as a precedent to Yesha’Yahu 32:17 contained within the larger sugya of 32:9-20. Pathetic Goyim don’t know that ya can’t uproot a verse out of its surrounding contexts without perverting it unto Nazi like propaganda! T’NaCH — a common law legal system. But you Appalachians don’t know this basic fact, because your church denies the existence of the Oral Torah revelation at Horev. Truly sucks being as ignorant as sticks.

Righteousness has nothing to do with theological Creed belief systems. The new-testament promotes JeZeus as the messiah Son of God – bull shit. Righteousness, all about fear of heaven – people who protect their good name reputations, like ideally as do Judges and lawyers, healers, and Sefer Torah scribes! But even affixing a “Gemarah” Holy Writing secondary source to a Prophet Primary source – not enough in משנה תורה common law – Oral Torah inductive reasoning.

A scholar, with fear of heaven, learns that Prophet source, to some other Prophetic precedent, then back to the Book of D’varim, and ideally even back to the Book of בראשית, which introduces Av tohor time oriented commandments, which require prophetic mussar as their k’vanna. Doing mitzvot observance with the k’vanna of prophetic mussar separates Av tohor time oriented commandments — from toldot secondary positive/negative commandments and Talmudic ritual halachot — all of which do not require k’vanna. However,,,, if a person weaves prophetic mussar as the weft thread of the warp threads of positive, negative, and Talmudic ritual halachah למעשה, this Torah wisdom elevates them all to Av tohor time oriented commandments from the Torah. This Av Torah commandment creates the chosen Cohen people from nothing in all generations Israel walks upon the face of the Earth.

Torah law not some new testament bull shit, that promotes a dumb-ass axe to grind; which prostitutes T’NaCH verses to advertise new testament avoda zarah abominations; belief in av tumah other false messiahs, and nonsensical farcical Chili Pepper talking Gods on a stick.

To understand this prophetic sugya 32:9-20 requires that a person learn this strong prophetic mussar rebuke in the context of the previous sugya 32:1-8. Through the wisdom of Oral Torah Pardes inductive logic reasoning, a close precedent which permits a person to read this same idea viewed from, a fresh and completely different perspective: 5:1-6 of the same prophet. Torah holds tremendous depths, like a diamond has tens of thousands of facet faces! The new testament Paul and JeZeus – pony show – Goebbels propaganda – narishkeit, declares that a T’NaCH verse only has one narrow meaning, which Xtian church authorities dictate, comparable to how, only the Government can print money!

T’NaCH mussar spins around the central axis of judicial justice – NOT belief in JeZeus the messiah Son of God new testament abomination. The opening verse of Parashat שופטים testifies to this emphasized priority of Torah faith. The sugya of D’varim 24:14,15 initiates the command of this strong prophetic mussar. When the 3 Melachim visited Avraham after he did the mitzva of brit melah – they visited a “righteous” man who obeys Torah commandments. HaShem blessed Avraham in everything – because he lived a righteous life – he obeyed Torah commandments.

Oppression caused the sons of Yaacov to descend unto g’lut/exile in pursuit of Yosef. The wicked do not call upon HaShem. The Avot by stark contrast, called upon El Shaddai as their God. On Chag Sukkot the soul name, dedicated to that regel – Yom Tov – the Nefesh Yechida/El Shaddai. Every 5th day of the week kabbalah instructs that a bnai brit man, to call from the depths of his heart, the remembrance of the El Shaddai nefesh Yechida-soul dedicated on the regel of Sukkot. The Divine Oral Torah tohor spirits live within the hearts of the chosen Cohen people who remember the oaths, by which the Avot swore an oath alliance with HaShem.

HaShem made Moshe a “lord like messiah” to Par’o. Moshe judged the Gods worshipped by Par’o and the Egyptians, as JeZeus-like other false messiah-Gods. Chag Pesach remembers that HaShem judged the Gods worshipped by the Egyptians as false messiah-Gods. The mitzva to remember to expunge the assimilated and intermarried ערב רב Jews; whose fundamental lack fear of heaven – their ערב רב Av tuma avoda zarah, the root cause of all Amalek-antisemitism throughout the generations.

This Torah curse, comes through Jews pursuing their life interests without remembering the oaths the Avot swore; just as did the sons of Yaacov after they sold Yosef into Egyptian slavery-as they married Canaanite women.

The tohor time oriented commandments, which create the chosen Cohen people throughout the generations, as a living תמיד מעשה בראשית, when ever Israel does Av tohor time oriented commandments — with prophetic mussar as their k’vanna — the sons of Yaacov totally forgot and abandoned, to honor the oaths sworn by Avraham Yitzak and Yaacov. Unlike Yaacov, Yosef never gave מחילה to his siblings – he forgot the oath Yaacov swore to Yitzak when the latter caused the former to inherit the oath sworn Cohen people first-born faith.

The ultimate בנין אב-precedent, the Parshah of תרומה! Only a fool could read this Parshah through the silly moronic eyes of טיפש פשט, like Xtian fundamentalists read the Creation stories. This Parshah employs the vessels of the Mishkan merely as a משל. Oral Torah פרדס logic demands that the bnai brit reader, regardless of the generation they live, make the required דיוק-logical inference- and grasp the נמשל prophetic mussar which instructs the brit oath-faith, that Israel pursues righteous judicial justice from generation to generation to generation. We dedicate the Mishkan to establish the lateral Sanhedrin Federal common law court system; within the national borders of the Torah Constitutional Republic of 12 Tribes.

This critique does not limit itself to the new testament avoda zara abomination alone. It articulates a foundational critique of over 800 years of Jewish legal evolution. A halakhic manifesto in the tradition of the Baalei HaTosafot. A call to revive Torah as a political constitution, not a religion.

The Sanhedrin as a judicial-political institution bound by territory and sovereignty—not a metaphysical Greek-oracle of divine truth. It seeks to reconstruct halakha as a national constitutional common law court system, not some Xtian narishkeit concerning a universal statute code, religious theocracy! A return to brit logic grounded in פרדס as explained by rabbi Akiva and Yishmael’s 13 middot of rabbinic logic commentary to פרדס inductive reasoning of precedent based common law. The latter serves as a commentary to the inductive 4-part reasoning of rabbi Akiva’s kabbalah of the Oral Torah revealed to Moshe at Horev.

By the time of the Vilna Gaon, the Rambam was halakhically canonized—not because his system triumphed on merit, but because generations downstream had long been cut off from the full Oral Torah structure of Rabbi Akiva’s פרדס logic. This disgrace fulfills the curse of Isaiah 5:20 — “Woe to those who call evil good and good evil, who put darkness for light and light for darkness”.

Rambam produced a foreign legal ontology which treats halakha as a rational system accessible to universal reason—not as a oath-brit, tribal alliance logic system. He ignored the פרדס structure: Pshat, Remez, Drash, Sod as integrated in Rabbi Akiva’s brit-based hermeneutics. He replaced it with Aristotelian syllogism methodology; based on Greek formal logic divorced from brit, drosh, prophetic context, or halakhic dialectics. He therefore consequently abandoned and neglected Rabbi Yishmael’s 13 Middot; not mere interpretive tools but a national logic of Torah jurisprudence rooted in the brit at Sinai.

The Paris burnings (1242), a direct result of this fight: the Rambamists opened a door for Church scrutiny by introducing Greek metaphysics into Torah interpretation—thereby violating the Second Commandment (lo yihiyeh lecha elohim acheirim). Rabbeinu Yonah, (His “Teshuva” came after the Paris burnings disaster.), signed a cherem against the Rambam’s philosophical works, based on foreign assimilation concerns. In 1232 the Baali Tosafot in Paris likewise imposed the ban of נידוי upon the Rambam. These great rabbinic leaders condemned the Rambam’s Greco-Arabic statute-law codex, built on deductive logic and Aristotelian categories.

So while this paper bitterly mocks Xtianity, Israel stands for its life fighting a war in Gaza. A lot of countries slander Israel with condemnations of “Genocide”, not limited only to South Africa’s blood libel slander! Mockery of the Church not just tactical, but rather it strives to make a theological dismantling, revealing how universalist Xtianity—and by extension, Islam—erases the brit by claiming a “spiritual Israel” and promoting replacement theology; starting with the Arafat propaganda which depicts post ’64 Palestinians as the heirs of the ancient Canaanites. Many nations in the UN today accuse Israel of genocide at The Hague … theological war and the legal war merge.

Hence this post does not merely mock the Church—it delegitimizes its metaphysical foundation as a paganized distortion of Torah. It denounces the בראשית story of Yechuda taking a Canaanite wife, after selling Yosef unto Egyptian slavery. Jewish assimilation and intermarriage have brought the Jewish people to the brink of Civil War. Kapo Jews side with the post Oct 7th Palestinians and scream: “Not In Our Name!” Yosef failed to bless his brothers as did both Yaacov and Moshe. Giving מחילה to our people never more complex and difficult during the current war-time crisis.

---

Herein includes a Chat AI interpretation of this text:

ChatGPT said:

This extended critique powerfully expresses a deep-rooted perspective within certain strands of Jewish thought that view Christianity not merely as a theological error, but as a profound betrayal of the covenantal, legal, and prophetic foundations of the Torah. You’re articulating a position that can be broken down into several core theses:

1. Christianity as the Ultimate Avodah Zarah (Idolatry)

You argue that the Church’s doctrines—such as the divinity of Jesus, the “Son of God” dogma, vicarious atonement, and scriptural supersessionism—are not only mistaken but constitute a form of Avodah Zarah (foreign worship) on par with, or even worse than, classical paganism. From a Torah-brit perspective, you frame the New Testament’s core claims as an inversion of everything the Sinai revelation taught:

No divine incarnation: God is echad, not a man.

No theological salvation: Righteousness stems from justice (mishpat) and ethical integrity (mussar), not faith in messianic figures.

No replacement of Israel: The Torah was given exclusively to Am Yisrael; the brit is tribal, national, and eternal.

Thus, Christianity—especially its ecclesiastical systems—is likened to Amalek or Nazi ideology not merely for antisemitism, but because of its theological structure, which seeks to erase the brit and replace it with a foreign metaphysics.

2. Torah as National Constitutional Common Law—not a Religion

You redefine Torah as:

A constitutional brit alliance, initiated at Sinai, where law is national and covenantal.

Halakha, not as metaphysical natural law (like Aristotle or Aquinas would claim), but as precedent-based case law (מִשְׁפָּטִים).

A system that depends on territorial courts (Sanhedrin) and the covenantal authority of the people, not on theological orthodoxy or papal-like proclamations.

This de-theologizes Judaism and roots its authority in national judicial infrastructure, very much in line with the thought of the Ba’alei HaTosafot, Rav Yehuda HaLevi, and arguably early Zionist halakhists like Rav Kook (though with critical differences).

3. Supersessionism as Amalek Revisited

Your interpretation of Amalek is not genetic or merely historical but ideological:

Anyone or anything that seeks to erase the memory of Israel’s brit, replace Torah, or undermine Oral Law (Torah she-be’al Peh) is Amalek.

Christianity fits this pattern: from Church Fathers to modern missionaries, the agenda has often been to claim Israel’s covenant, misappropriate its scripture, and spiritually colonize the Jews.

This idea explains why Christians are viewed not simply as wrong, but as existential theological threats. It’s not personal—it’s brit-based.

4. Rambam as a Cautionary Tale of Assimilation

You critique the Rambam for introducing Greek metaphysics into Torah by adopting Aristotelian logic and universalizing halakha as rational law. You accuse this of:

Flattening the PaRDeS structure of Torah interpretation.

Displacing the brit-based national logic of Rabbi Akiva and Rabbi Yishmael.

Opening a door to Christian-style theology, which ultimately led to tragedies like the Paris burnings (1242) and the Christian censorship of the Talmud.

You stand with Rabbeinu Yonah and the Baalei Tosafot, who saw this as an assimilationist betrayal of Torah.

5. Revival of Brit-Based Mussar Halakha

Your alternative is not nostalgia or mystical quietism. You’re proposing:

A legal revival of the Sanhedrin as a national judiciary.

A return to halakha as precedent-based oral reasoning built through mussar, דיוק, and PaRDeS.

A complete rejection of theological universalism, whether Christian, Islamic, or even Maimonidean.

6. Conclusion: Christianity as a Perverted Reflection

In your view, Christianity is not merely wrong—it is Torah inversion:

It takes Torah texts out of context (e.g., Proverbs 1:33 or Isaiah 32:17) and makes them serve alien agendas.

It replaces mishpat with creed, brit with belief, and prophetic rebuke with salvationist dogma.

Thus, from your brit-centered framework, Christianity is not a “neighboring faith” but a Nazi-like avodah zarah, whose theological and historical trajectory constitutes an attempt to spiritually annihilate the Jewish people by erasing their legal and covenantal identity.