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.
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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:

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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.

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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).

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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.

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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.

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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.

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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.

I will be their God, and they shall be my people

Dismantling the Brit: Paul’s Super-sessionism as Theological Avodah Zarah

2 Corinthians 6:16 as a clear example of what could be called substitution or replacement theology. Torah (e.g.,Sh’mot 25:8): “And let them make Me a sanctuary, that I may dwell among them.” HaShem’s indwelling, tied to the Torah mitzvot of building the Mishkan as an essential “sign” of the oath brit alliance which testifies that only Israel accepted the revelation of the Torah at Sinai; through specific mitzvot, place, and priestly function (Cohanim and Levites).

2 Corinthians 6:16 removes the Cohanim, the physical Mishkan/Temple, and the Torah framework, replacing them with a spiritualized “body of believers” in Christ. Paul dissolves Israel’s unique brit and transforms it into a universal spiritual status. Holiness is no longer rooted in obedience to national sworn oath alliance (mitzvot, korbanot, land), which all generations of the Cohen people – duty bound to remember the original oaths sworn by the Avot. 6:16 perverts and profanes the Torah by changing this oath brit alliance to simple acceptance of but Jesus as both the messiah and Son of God.

This intentional subversion of the Torah oath brit alliance unto a theological belief system which introduces an entirely different God represents theft through redefinition. Paul weaponizes Torah phrases to justify dismantling the Torah itself and nullify the role of the Jewish people as a priestly nation – theological colonialism.

Jeremiah 31 or Ezekiel 37 where HaShem promises to dwell in the midst of the nation Israel—never in a universal body of non-Israelites. This Pauline move mirrors Rome’s imperial tactics: co-opt the sacred language, erase its national context, and declare the empire to be its true fulfillment.

Deconstructing the theological architecture of super-sessionism and exposing how Paul systematically dismantles the national, Cohen, and oath alliance framework of Torah and replaces it with Xtianized avodah zarah (foreign worship) merits a close study. Some of the most flagrant examples of the corruption introduced by the Apostle Paul: Romans 12:1 – Replacement of Korbanot: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Here Paul redefines the korban system as merely symbolic, internal, and personal. He strips the muscle of Torah commandments away from the bones of the Mishkan superstructure. He therein uproots the very Name of HaShem from the Mishkan, the oath brit cut between the pieces which created the chosen Cohen people from the seed of Avraham, the altar employed to remember the oaths sworn by the Avot to cut this Cohen brit in the first place and to pass its remembrance down unto all generations of Israel. The oath which established the tribe of Levi in the stead of all the first-born, to remember the replacement theology of the sin of the Golden Calf – utterly obliterated.

The Xtian believer in the Godhead of Jesus now replaces the Beit HaMikdash. The in’dwelling of the Shechinah is hijacked and relocated from Zion to the individual “believer in Christ.” Erased: Yerushalayim as the chosen dwelling place of HaShem; the prophetic vision of a rebuilt Temple (e.g., Ezekiel 40–48); the national and communal dimensions of kedushah.

Galatians 3:28–29 – Erasure of National Identity. “There is neither Jew nor Greek… for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Distortion: This dismantles the foundational category of brit by birth and nation; replaces Zera Avraham with a universal, faith-based identity that erases lineage, halakhah, and the very creation of the Cohen nation through the oath brit faith. It removes the Name of HaShem, a directed negative commandment within the Torah. Specifically the brit bein ha-betarim (Genesis 15); the chosen cohen status of Israel (Exodus 19:6); the Torah requirement placed upon all down-stream generations of Israel to remember the sworn oath cut by the Avot.

Hebrews 8:13 (attributed to Paul or Pauline school), which invalidates the sworn oath alliance cut at Sinai Torah revelation brit. “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” Unlike a vow, not even HaShem can annul a sworn oath. Moshe caused HaShem to remember the oaths sworn to the Avot which consequently resulted in Yom Kippur where HaShem made t’shuva and annulled His vow to make of the seed of Moshe the chosen Cohen people.

Hebrews 8:13 perverts Jeremiah 31 and replaces the new covenant/new testament for the re-categorized ”old testament”. This effectively erases the eternal nature of Torah (D’varim 29:28; Tehillem 119). And the Jewish people’s everlasting brit with HaShem (e.g., Vayikra 26:44–45).

Hebrews 9:11–12 – Jesus the messiah and Son of God equally elevated to the position of “Cohen Ha’Gadol”. This directly invalidates the oath sworn to the House of Aaron, violating halakhic lineage (must be a descendant of Aaron). Furthermore it redefines Yom Kippur service as a metaphysical sacrifice in a heavenly Temple. This substitute theology erases the Torah commandment which obligates the generations of Israel to remember the oath by which the Levitical Cohen Tribe obligated to teach the Torah to the Jewish people for all generations.

Colossians 2:16–17 – Dismantling of Mitzvot: “Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ.” This revisionist history perverts and annuls Torah mitzvot observance relegated to the “shadows of Hedes”. The messiah son of God now become the one and almighty replacement of the Torah to serve as the Constitution of the Cohen National Republic. It erases the identity of Israel as defined through mitzvot (e.g., Shemot 31:13 – “Shabbat is an eternal sign”). Likewise it evacuates Vayikra 23, the calendar of holiness set by HaShem.

This classic avoda zarah, compares to all other forms of graven images which seek to implant some super-sessionist logic; the syllogism of Aristotle and Plato replaces the Pardes kabbalah logic taught by rabbi Akiva. Pardes is an acronym in Hebrew that stands for four levels of interpretation of the Torah: Peshat, Remez, Drash, and Sod. This method is often used in Jewish thought and Kabbalah to derive deeper meanings from texts. Inductive reasoning in this context involves moving from specific instances or interpretations to broader generalizations about the text and its meanings.

Syllogism is a form of deductive reasoning that involves drawing a specific conclusion from two or more premises that are generally accepted as true. Inductive reasoning generally builds from specific precedents brought for making a deeper comparison aimed to achieve a completely different perspective. The different faces of a blue-print serve as a profound example of precise deductive reasoning.

Syllogism Logic, by stark contrast employs deductive reasoning which bases itself upon accepted general principles which serve as a basis to arrive at specific conclusions.

Pardes logic ideal for Courtroom conditions where lawyers introduce precedent briefs which supports their contentions made before a common law courtroom. Syllogism logic has no connection whatsoever with Torah common law. In a courtroom, lawyers may build their cases inductively by presenting specific examples and precedents that lead to broader conclusions about the law or the case at hand. This aligns with the inductive nature of Pardes logic, which seeks to explore and establish connections between specific instances and overarching principles. Syllogism logic, as a form of deductive reasoning, operates on established premises to reach specific conclusions. While it is a powerful tool in formal logic and reasoning, it does not align with the interpretative nature of Torah common law.

Torah common law entails & involves a more nuanced and interpretative approach. Similar to the layers of meaning Pardes logic defines the sh’itta of separating halachic common law from aggadic common law; the warp\weft loom which creates the fabric garments of the Talmud texts. The application of Torah common law prioritizes context – כלל-פרט, p’shat of aggadic stories which teach prophetic mussar to all generations of Israel, and the interpretative traditions of all judicial common law courtrooms, which contrast and completely differs from the rigid structure of syllogistic statute law deductive reasoning.

Shmot 24:7 – A national oath, not a private belief. D’varim 30:19 the Sinai oath sworn by the Cohen nation of Israel in the presence of witnesses – heaven and earth. Goyim reject to this day, meaning they did not stand at Sinai. Hence no Goy can ever be “grafted” into the chosen Cohen “root” other than through the gate of ger tzedek. Even the ger toshav only a temporary permit which permits Goyim refugees to establish courts of law among their communities within the borders of Judea, does not permits Goyim living in other countries to be “grafted” into some Universal Bnai Noach belief system.

A divine oath cannot be replaced without divine breach—a theological impossibility within the Torah’s legal logic. Emunah is not metaphysical belief but relational loyalty within the legal structure of the brit. Paul’s definition of faith as trust in Jesus’ atoning death (Gal. 2:16, Rom. 3:25) is not rooted in Torah, but in a Hellenistic moral-philosophical framework centered on guilt, substitution, and internalized salvation.

Matthew 5:17: “I did not come to abolish the Law, but to fulfill it.” This has-been phrase, weaponized by the church to appear faithful to Torah while effectively supplanting its mitzvot with symbolic reinterpretations. Korban → “present your body” (Rom. 12:1); Kohen → “Melchizedek priesthood” (Heb. 7); Mikveh → “baptism”; Shabbat → “rest in Christ”. “Fulfill” in this context does not mean uphold, but complete and close—a theological sleight of hand.

Grafting Goyim into Israel while rejecting the mitzvot is like claiming citizenship without accepting the constitution. Jeremiah promises a renewal of the brit with the house of Israel and Judah, not its replacement. The phrase “new covenant” (brit chadasha) does not mean a different covenant, but a restoration of fidelity within the same legal framework: “I will put My Torah within them and write it on their hearts” (Jer. 31:33). The Torah, not replaced, but t’shuva internalized—a return, not a rupture where all Mankind becomes saved through the blood of Jesus.

Galatians 3:28 — “There is neither Jew nor Greek… you are all one in Christ.” Erases the very categories that the Torah uses to define justice, holiness, and brit. It promotes universalist flattening under a spiritual abstraction, rather than honoring the unique, eternal identity of Am Yisrael and the terms of its oath.

The New Testament simply not a replacement for the Oath Brit. The Torah, not a religion; Torah as the constitution of the Jewish Republic: a legal, national oath brit, sworn at Sinai. The new testament attempts to supplant the “grafted Goyim” who still reject the revelation of the Torah at Sinai with personal atonement, spiritual priesthood, and universal inclusion through belief in messiah Jesus as the Son of God.

The classic themes preached by Xtianity throughout the period of Jewish g’lut exile when we lived as stateless refugees with no rights among the Goyim: Torah, Temple, and Brit: Not Abolished, but Transfigured in Messiah. Paul’s Theology: Not Avodah Zarah, but the Mystery of Inclusion. The Temple: Transcended, Not Torn Down. Jesus as High Priest: Fulfillment, Not Usurpation. Korbanot and Romans 12:1. Colossians 2: Shadow and Substance. New Covenant: A Return, Not a Rupture. Final Response: Fulfillment Is Not Erasure.

Isaiah 42:21: “HaShem was pleased, for His righteousness’ sake, to make the Torah great and glorious.” Messiah magnifies—not mutilates—the Torah. The New Covenant does not erase the old, but internalizes it (Jeremiah 31:33) through the Holy Spirit (Romans 8:3–4), writing Torah on hearts rather than stone.

Paul’s arguments in Romans and Galatians are not meant to dismantle the Sinai brit but to explain its fulfillment and expansion through Messiah—a fulfillment promised by the Prophets themselves. Alas to quote any T’NaCH prophetic source requires learning through legal precedents. Simply not enough to quote verses stripped of their surrounding contexts and robbed of all judicial precedents. Here represents common Xtian attempts to support their belief in messiah Jesus as the son of God. Isaiah 49:6: “It is too small a thing that You should be My Servant to raise up the tribes of Jacob… I will also make You a light of the nations.” Zechariah 2:11: “Many nations shall join themselves to the LORD in that day and shall be My people.”

Galatians 3:28 that there is “neither Jew nor Greek,” rooted in Genesis 12:3: “In you all the families of the earth shall be blessed.” Ezekiel 36:27: “I will put My Spirit within you…”; Joel 2:28: “I will pour out My Spirit on all flesh.” Psalm 110:4: “You are a priest forever after the order of Melchizedek.” Bamidbar 25:13 touching Phinehas, Hebrews 7:16 outshines with “indestructible life”. Hosea 6:6: “I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.” Genesis 15:6: “And he believed (he’emin) in the LORD, and He counted it to him as righteousness.”

If Goyim truly “believed” the perverted distortions made on these specific T’NaCH verses, they would have gone to the trouble to humbly ask how Torah common law and Pardes logic interprets these T’NaCH Primary sources! But the facts irrefutable, this humility no Goy in any generation has ever exemplified. Hence Jews retort: “by their fruits you shall know them”.

Paul’s supersessionism, not merely a different theology — rather an intentional theological hijacking of Torah’s oath alliance framework. It redefines the foundational terms of Jewish nationhood, nullifies halakhah, and dissolves the eternal brit in favor of a Greco-Roman abstraction. This avodah zarah abomination — not idolatry of statues, but rather of ideas — foreign Greek logic smuggled into sacred Pardes kabbalah.

MAY 5, 2025 FOLLOWING JESUS IN A POST-ASCENSION WORLD #11 THE HOLY SPIRIT CAN OPEN PRISON DOORS AND SET CAPTIVES FREE!

A core disjunct between the oath alliance, juridical-mystical logic expressed through the Book of Daniel—rooted in the T’NaCH (Torah–Nevi’im–Ketuvim) legal framework—and the politico-theatrical, Greco-Roman rhetorical stylings of Acts, which emerges from a very different epistemic and cultural world. Replacement theology perverts Herod’s temple even more than did Herod himself, through his murder and judicial Acts of oppression. Acts 5 now depicts the Angels of some unknown celestial power mysteriously releasing captives in jail.

Contrast the mysticism within the Book of Daniel which follows the Torah style of instructing mussar through themes: such as justice compared to the foil of the Babylonian king’s judicial oppression and fundamental injustice. The contrast between Act’s depiction of “prayers”, likewise a stark tectonic shift which introduces abstract piety through Greek concepts of fate.

The Book of Acts introduces the theatrics of Greek tragedy. It uses the Sanhedrin Court as but a prop in its morality play. The heroes depicted in this play, the apostles’ virtue contrasted by the evil Jewish leadership. The miraculously freed disciples make a public appearance – at the Temple courtyard, where they play out their roles – a theological abstraction which promotes their Jesus narrative.

The Gemara’s relationship to the Mishna, structurally and philosophically modeled after the relationship between Ketuvim and the rest of the T’NaCH. Ketuvim—like Daniel, Tehillim, Mishlei, Iyov—establish deep frameworks for interpretive logic (PaRDeS) and case-based reasoning (כלל ופרט). The Mishna serves as an authoritative Case/Din Common Law codification of Great Sanhedrin legal rulings. While the loom-like Halacha/Aggadah opposing threads introduce both halachic precedents which the prosecutors and defense attorneys debate and the drosh methodology through the NaCH medium, which derives prophetic mussar instruction – based upon a common law comparison of NaCH sugyot, compared to other but similar NaCH sugyot – to grasp a depth analysis of prophetic mussar p’shat within the mussar interpretation of Aggadic and Midrashic stories.

Acts 5’s replacement theology does not instruct common law as the Torah commands, but rather personal belief in its false messiah narrative. Acts’ Greco-Roman dramaturgy promotes a spectacle at Herod’s Temple. This assimilated counterfeit never attempts to make a public sanctification of the שם השם ברבים, a public sanctification of the Name. (The greatest Torah commandment being to do mitzvot commandments לשמה.) Instead it introduces a perversion of faith away from judicial righteous Court – restitution of damages inflicted upon others – to glorification of its replacement new Universalist faith in Jesus Christ as the New Testament revelation of a Greco-Roman repackaged God.

The Book of Acts profanes Herod’s temple even more than did Herod the רשע himself! King Herod ruled through terror, he prostituted the Temple as his personal political prop, to support his unjust government. However the Book of Acts theatre rhetoric introduces an entirely different belief system which worships a new Universal God that all Mankind can worship simply through the magical medium of “belief”. This substitute theology does not restore Torah common law judicial justice, which dedicates to make rulings which make a fair compensation of damages inflicted—rather it introduces the new testament rupture to the moral obligation to pursue righteous judicial justice with a faith belief in its touted new Universal God, named by the Greek name Jesus.

This rhetoric of utter perversion debases faith as judicial justice and remembrance of prophetic mussar rebukes – as they apply equally to all generations of the chosen Cohen people of the oath brit alliance. Acts 5 replaces prophetic mussar with its foreign narrative; which highlights the shining star of magical intervention, spiritual victory of the new Universal God – Jesus over the prophetic vision to sanctify judicial justice, as codified in the visionary idea of the Temple – not a building of wood and stone/graven images – but judicial common law justice! Hence Acts 5 introduces the false messiah of the Greek God Jesus which later even the foreign Arab “prophet” Muhammad rejected as utterly false. The rhetoric of the koran itself fails to define the meaning of intent of the key term “prophet” employed as a battering-Ram throughout the koran narrative.

Acts 5’s Greek theatrics of religious rhetoric directly assaults the Torah’s foundation – the Torah obligation to establish lateral common law Federal courtrooms; even the 7 laws Bnai Noach stand upon this foundation. The new testament masquerades as an alien epistemology, designed to replace the Beit Ha’Mikdash, together with its avoda zarah – first introduced by the assimilated king Shlomo Ha’Melech. Weather Shlomo’s or Herod’s, the foreign assimilated idea of Temple constructed – both introduced the concept of making a public barbeque to heaven. Public spectacles, such as this qualifies as a Torah abomination and perversion of faith. The Torah Mishkan concept of korbanot, it sanctified the idea of swearing a Torah oath brit alliance – renewed through the act of t’shuva – לשמה.

Where Torah commands the sanctification of the Name publicly and judicially—through acts of justice, restitution, and halachic obligations לשמה—Acts introduces a foreign conception of “faith”. Not emunah rooted in the brit, but belief in a magical interventionist deity who bypasses law, the courts, and prophetic rebuke. Even Moshe addressed the court of Par’o. Acts turns the Temple into a theatre, whose theatrics introduces a Greek salvation myth.

HaShem commands mishpat and tzedakah—restitution for damages, equity in rulings, and remembrance of prophetic mussar for every generation of the Chosen Cohen People. Only this Chosen Cohen People accept, to this very day, the revelation of the Torah at Sinai. Acts 5 makes a Kiddush of Hellenism. The name Jesus itself epitomizes the severance from the Torah oath brit alliance faith.

Acts 5 offers no concern for compensation of damages as the prophets criticize. It has no awareness of the layered depth concept of t’shuva. The new God Jesus did not know that the greatest Torah commandment: to do mitzvot commandments לשמה. Nor did he even acknowledge the kabbalah which produced the Shemone Esrei over generations of Torah scholarship made by the cream of torah scholarship through the Ages. The New Testament does not grasp the NaCH’s rebuke of eternal Civil War. A curse placed upon the House of David – his failure to sanctify his anointing as Moshiach – to justly judicially rule, in the matter of Bat Sheva’s “accidental” casualty of war; on the specific orders king David instructed general Yoav to abandon Uriya in the field. The mussar of the Book of Shmuel forever rebukes the profanation of the anointing of Moshiach – by king David – when he ordered the death of Uriya during a battle.

As Civil War reduced and dwindled the First Republic, first split between the kingdoms of Yechuda and Israel, and later further paired down to Jerusalem – as its final bastion of judicial justice, only thereto to also collapse. This Torah curse brought the Armies of Babylon to the Gates of Jerusalem and the 70 year national g’lut-exile that ensued. The new testament counterfeit neither considers nor weighs prophetic mussar on this critical score! Proving the utter bankruptcy of the new testament abomination of avoda zarah.

Acts 5 introduces a profound rupture in the biblical tradition by displacing judicial due process with immediate divine intervention. Instead of invoking the Torah’s mechanisms of mishpat and tzedek—procedures for investigation, cross-examination, and communal deliberation—the narrative delivers instant judgment without testimony or opportunity for t’shuva. This performative spectacle undermines the oath alliance which binds the chosen Cohen people unto a National Republic. A framework that demands fairness, witness validation, and opportunities for teshuvah to restore and rebuild trust based shalom among our people. By staging divine execution rather than legal reasoning, Acts 5 rejects the Torah’s foundational legal order and replaces it with fear-driven obedience to charismatic authority.

The portrayal of the Sanhedrin in Acts as hostile and morally compromised serves more than narrative drama; it strategically delegitimizes the authoritative Jewish legal body. Rather than depict a nuanced legal debate or acknowledge the Sanhedrin’s judicial oath alliance role, the text flattens Jewish leadership into a caricature of stubborn unbelief. This rhetorical move elevates the apostles as righteous victims of a failed legal system, positioning faith in Jesus as the new standard of legitimacy. Through this contrast, Acts enacts a super-sessionist theology, one that supplants Torah-based legal authority with a new ecclesial order founded on spiritual allegiance.

Acts not only reconfigures legal norms but also redefines sacred space. By setting miraculous or fatal events within the Temple precincts, the narrative shifts focus from Torah observance to divine theatrics. This reinterpretation risks transforming the mikdash from a place of korban oath sworn acts of t’shuva, ritual-halakhic acts woven together with prophetic drosh/pshat mussar – which defines the purpose of the Aggada in the Talmud and Gaonic Midrash commentaries written upon the Aggada. Replaced by staged theatrics which glorify divine supernatural validation – such as the get out of jail monopoly card. The use of spectacles within Herod’s Temple, aligns more closely with Hellenistic religious drama—particularly Dionysian myths of sudden death and divine power—than with the Torah repeated themes used to instruct mussar. As a result, Acts strips the Temple of its Torah-based sanctity and reimagines it as a vessel for an alien performative faith.

Acts 5 reveals a shift from collective legal responsibility to individual belief – as the primary criterion for belonging. The deaths of Ananias and Sapphira reflect not a violation of law adjudicated by a court, but a failure of sincerity before God—measured not by public evidence, but by divine omniscience. This emphasis on internal belief, utterly divorced from prophetic T’NaCH mussar, prioritizes external legal action that replaces Torah’s communal mussar obligations replaced by vertical salvation from a new Universal God-Jesus. Faith becomes the new halakhic boundary, severing identity from brit-based obligation, the national oath brit alliance Av time oriented Torah commandment which continually creates the chosen Cohen people from nothing/בראשית. This new testament model, divine immediacy supplants and replaces procedural justice, undermining the Torah’s vision of a righteousness and accountable society.

Acts sacrifices the dialectical richness of Torah discourse, for narrative simplicity and charismatic judgment. The Talmud, through its intricate discussions, safeguards ethical nuance and preserves multiple perspectives, (70 faces to the Torah) even on divine punishment, like as happened in the death of the two sons of Aaron. In contrast, Acts eliminates interpretive complexity in favor of unambiguous displays of power. This move displaces legal reasoning with fear-driven loyalty and discourages the kind of communal deliberation central to rabbinic tradition. Charisma replaces halakhah; miracle replaces discourse; fear replaces teshuvah. In so doing, Acts negates the layered, participatory justice that defines the cut Cohen oath alliance vision of the Torah.

Taken together, these shifts in Acts 5 mark more than a theological innovation—they constitute a betrayal of Israel’s Cohen oath alliance legal order. By abandoning judicial procedures, desacralizing the Great and Small Sanhedrin courtrooms within the Temple structure, delegitimizing Jewish authority, and replacing common law with performative faith, Acts inaugurates a new religious paradigm that defines itself in opposition to Torah, by which it introduces Roman statute law – a vertical based legal system by which the State bribes court justices and prosecuting attorney by paying their salaries. This transformation not only redefines sacred space and purpose but also severs faith from its communal, legal roots where the justices of these courts receive no salary inducements/bribes from the State. In doing so, Acts 5 presents a profound challenge to the foundations of Torah justice, offering a salvific vision untethered from the ethical and juridical demands of the brit.

The connection made between the abundance of fish and the “abundance of life in Christ” is a typical Xtian interpretation, often focused on the symbolism of fruitfulness and mission. The Gospel narrative by definition prioritizes a Christian theological lens over any more direct connection to the Hebrew Bible or Jewish tradition.

Even in later Gaonic midrashic stories, you’d be more likely to see the miracle of birds rather than fish, as a remembrance of everlast faithfulness to oath sworn alliance cut with Israel, the chosen Cohen seed of the Avot. Never any invitation to some foreig universal mission or personal salvation. Xtian reinterpretation of the T’NaCH, they redefine and replace the Jewish cultural identity entirely. Herein explains why, the gospel narrative prioritizes a Xtian theological lens over the deeply rooted cultural and pursuit of judicial common law absolute priority, as defined throughout the Tanach.

In the Xtian reading, the focus on the abundance of fish becomes an individualistic metaphor for the promise of salvation, where it no longer matters whether you’re part of a Jewish community under a oath national alliance which continuously creates, through performance of time oriented Torah commandments, the chosen Cohen people throughout all generations unto eternity. The gospel counterfeits instead focus, as its eye on the prize, on individual, personal, often transcendent experience of being “saved” or “reconciled” – for the Universal Ego I. The mishpat of the Torah, concerned with tzedek (justice) in both the spiritual and societal realms, defined as the preservation of national identity. This focus of k’vanna, very much on living out Torah commandments as part of a national project, rather than Xtian substitute theology which prioritizes Universal individual pursuit of personal born-again salvation.

Thus, the Gospels and Xtian teachings effectively erase the essence of Jewish national identity, legal common law structure, the very definition of Jewish identity as expressed through the Hebrew Bible. This Torah-based brit, rooted in historical oath alliances, made to a specific people with the purpose of establishing justice, righteousness, and divine order of Oral Torah tohor middot. The new testament forgery replaces with its foreign and utterly alien “universal” framework that fundamentally conflicts with the Torah Constitutional foundation which defines the cultures and customs of the chosen Cohen people throughout the generations. Xtian theology imposes its own perverse reinterpretations. Designed to strip the T’NaCH from its original legal and national dimensions. Changed and corrupted to present a message of personal, spiritual born-again salvation.

mosckerr

Denials Deleted by Love

Some Videos to Have in Mind for Passover

Philippians 4:6-7 serves as a Prime example, one which defines the New Testament and Koran replacement theologies. The great US vs. Them Divide. The first and second commandments of Sinai, both Av tohor time oriented commandments which require k’vanna. Specifically remembering the oaths the Avot swore to cut a brit alliance which creates throughout the generations the chosen Cohen people.

The relationship between prayer, God, and Christ in Xtian doctrine. This Pauline interpretation equates prayer to God with prayer to Christ, a form of av tumah avoda zarah — a Capital Crime, the worst of the 4 types of death penalty – stoning – imposed for the worship of other Gods. Avoda zarah not limited to the Av tumah Xtian box thinking of worshipping a idol physical 3 dimensional idol. Like as does the scientific method which requires empirical evidence and the 5th axiom of Euclid’s geometry, which limit reality to 3 dimensions.

Rather the Talmud defines the intent of the 2nd Sinai Commandment through two negative commandment, the primary precedents of Torah common law: 1) Do not assimilate and duplicate the ways, customs or manners of any Goy society which rejects the revelation of the Torah at Sinai. 2) Do not intermarry with such Goyim. The Torah precedent where Pinchas killed the tribal head of Dan for entering the camp with a foreign wife. Plus the kabbalah of Kings and Ezra support this interpretation of the 2nd Sinai commandment intent, not to marry alien women who do not obey alien women who do not honor the revelation of the Torah at Sinai – the definitive Torah brit, tohor time oriented commandment which requires the k’vanna of prophetic mussar to obey.

Furthermore, the strict monotheism of the koran – likewise avoda zarah. This only one God theology, negates the 2nd Commandment, it makes this time oriented Av commandment totally in vain. All new testament forms of equating Christ with the Sinai God, understood as a direct violation of the Second Commandment. Just that Simple. Mitzvot do not come by way of “Sin”. And the death of Jesus on the Cross does not atone for the “Sin” of avoda zarah.

Utterly impossible to read the Torah as if it exists comparable to the new testament, as the old testament/new testament Xtian bible attempts to equate. Torah, a common law legal system which requires learning by means of bringing precedents, like as done above. The Xtian trinity theology defines European culture and customs, even to this very day. The moral authority expressed through Pope Bulls, for the sake of comparison, resembles to the secular United Nations today, with its morality politics.

The Torah brit faith initiated with Avram at the brit cut between the pieces created from nothing the chosen Cohen Jewish people. The Jewish people not a race, despite the screams to this effect made by the Nazis and the KKK. New testament av tumah avoda zarah attempts to repudiate, both the authority of the Torah AND the Cohen people continuous creation from nothing. Clear as the Sun on a Summer June day, the new testament rejects doing mitzvot לשמה – the first Sinai commandment. And therefore worships other Gods – the 2nd Sinai commandment. The same equally applies to the koran fake scriptures or the book of mormon fake scriptures, or the book of scientology fake scriptures.

The strict monotheism expressed through Islam’s Tawhid doctrine – an utter abomination. It too fails to acknowledge the brit creation of the chosen Cohen people through tohor time oriented commandments throughout the generations. Its substitute theology replaces Yitzak with Yishmael at the Akadah, but fails to address the primary Av commandments, time oriented commandments. Therefore both it and the new testament abhor the revelation of the God of Israel at Sinai. The tumah new testament likewise collapses, over its false narrative – its failure to address Av tohor time oriented commandments introduced by the Book of בראשית, which continuously create the chosen Cohen Jewish people from nothing.

The Hebrew word “Brit” (ברית) simply not be translated as “Covenant”. Brit refers to the time oriented commandments. Something much more specific than the false, general – abstract ideas – expressed through the word – covenant – translations. A Brit a time-bound, (meaning life/death crisis situation) legal, and national commitment, (such as the akadah represents)—an oath contract, particularly tied to the Jewish Cohen people, forged through the patriarchs (Abraham, Isaac, Jacob), and represented through commandment positive and negative precedents which define Av tohor time oriented commandments k’vanna. The word translation rhetoric of covenant, its relationship to brit comparable to the similarity between gills on a fish to lungs in a dog.

The word Covenant in English used in a more generalized, universal sense in these false prophet scriptures. Sometimes implying an abstract agreement or promise that could apply to all humanity or various groups. The God of Sinai, not a Universal God. The false prophet scriptures declare otherwise. Brit has a specific, time-bound, life/death crisis legal meaning, like Yaacov confronted by Esau’s Army. Not universally applicable but rather centered on the chosen Cohen Jewish people and their relationship with the God of Sinai through remembering the specific oaths which the Avot swore to create the chosen Cohen Jewish people from nothing.

Brit simply not just a spiritual or theological Creed belief system; rather the revelation of the God of Sinai expressed through the legal common law framework that requires the wisdom of knowing how to employ Torah precedents which interpret prophetic mussar k’vanna which functions as the mental brain of all mitzvot or halachic ritual observances. Av tohor time oriented commandments absolutely require that the chosen Jewish Cohen people remember the oaths sworn by the Avot when we do any and all tohor time oriented mitzvot done with k’vanna.

This alliance of national Jewish identity, structured around the chosen Cohen people, through whom the commandments (mitzvot), at the revelation of the Torah at Sinai, enacted and uphold, not as some abstract law, and the new testament false prophets declare. When later generations of Goyim falsely translate Brit as Covenant, they misrepresent the oath brit faith which creates continuously the chosen Cohen Jewish people. These false prophets together with their groupy followers, try to make the God of Sinai appear like some universal monotheistic God, to which all peoples or nations, despite despising the mitzva of gere tzeddik.

These false prophets together with their substitute scriptures declare and any man can embrace the God of Sinai while they reject the revelation of the Sinai Torah. This translation, “covenant”, it distorts the Torah’s actual intent of the Sinai God revelation. Only the Jewish cohen people through time-oriented Av commandments which require prophetic mussar truly worship the God of the Sinai revelation. The long history of the g’lut of the Jewish people clearly testifies that faith does not equal static theological Creed belief systems of avoda zarah.

Torah as the Constitution and the Talmud as the blueprint for a common law legal system—this is nothing short of revolutionary (and at the same time, entirely ancient). The Sanhedrin, like a constitutional Supreme Court, doesn’t legislate by majority rule or abstract principle. It rules through mishnah + gemara + mussar drosh, the tools of precedent, context, and k’vanna. It’s the Torah version of legal realism—law grounded in living precedent, with the aggada providing the soul of justice.

In such a system, halachic rulings aren’t frozen codices, they’re living expressions of the brit. The mitzvot, especially the tohor time-oriented ones, once again become acts of national creation, not private ritual. Herein represents the cusp of a reshit tzemichat geulat dorot—the beginning of the blossoming of the redemption of generations—through this very return to the Sanhedrin model—where Torah common law reawakens as the core of Jewish judicial common law sovereignty.