Hebrews 4 expands the idea of rest beyond just a physical day to include a spiritual rest that represents the fulfillment of God’s promises through Christ. Kapo Paul uses the Sabbath as a starting point to argue that the true rest, God offers is found in faith and relationship with Christ, emphasizing the importance of entering this rest through belief. This doctrine violates the oaths sworn to Avraham Yitzak and Yaacov that they alone would father the chosen future born seed of the Avot to all generations. It invalidates the blessing/curse life in the oath sworn land vs death/Egyptian like slavery/oppression in g’lut lands. It substitutes belief in Christ as son of God for the sworn oaths which HaShem remembered and therefore annulled HIS vow to make the seed of the chosen Cohen seed come from the Avot alone.

Not through physical descent. Any Goy can convert and many have. Rather “only” through observance of Av wisdom commandments does the Chosen Cohen people תמיד מעשה בראשית get created from generations to generation.

Paul’s substitute theology likewise expressed in Romans 4 and Galatians 3; both insert that spiritual lineage through faith in Christ does not abolish the original covenant but expands the understanding of God’s promise. Alas Paul’s Supersessionism theology fails to account for the בראשית introduction of wisdom commandments/positive time oriented mitzvot\ as the medium which creates the chosen Cohen seed throughout all generations from Adam Ha-Reshon unto the present day. Paul’s theology addresses most emphatically Goyim living outside of the oath brit lands. This violates the k’vanna of the 1st Sinai commandment “who brought you out of Egypt”.

Faith belief in Christ replaces the first Commandment of Sinai. Torah “Law” commands mussar equally applicable to all generations of bnai brit. Goyim “not under the Law” according to Paul. The Gospel notion that Jesus “fulfilled the words of the prophets” as absurd as the substitute theology of Paul. Torah “Law” applies equally to all generations of bnai brit Israel. No one man can “fulfill” Torah prophetic mussar because it the “Law” becomes “fulfilled” this indicates it no longer applies.

Torah wisdom commandments/positive time-oriented mitzvot\, no one generations or individual has a monopoly lock over Torah wisdom as the NT directly implies that JeZeus literally did fulfill the words of the prophets. Wisdom commandments require k’vanna; meaning weaving within ones heart Torah prophetic mussar as the intent of doing positive commandments – herein distinguishes between wisdom Torah commandments from positive Torah commandments. Torah law a common law judicial legal system. JeZeus did not know this fact, just as he failed to understand the wisdom commandment of Shabbat which requires making a fundamental distinction between מלאכה from עבודה. The Greek gospel original manuscripts lack this ability to discern between these two verbs both of which refer to “WORK”.

The language “new brit” employed in the later prophets directly refers to wisdom commandments\positive time-oriented mitzvot, which the NT preplaces with its “new brit” belief in Christ as the replacement for the 1st Sinai commandment. The NT Supersessionism posits belief in Christ as the “New Brit” expressed within the mussar of Yermia לא:לא-לד. Belief in Christ not dependent upon ruling the conquered land of Canaan with judicial just courts! It ignores the mussar curse imposed upon the House of David for his failure as Moshiach to bring Uriah before the Bar of a Sanhedrin Capital Crimes Court!

The essence of the k’vanna of the 1st Sinai commandment stands upon Pesach/Yovel established in the oath sworn land. Did any king from David keep the Yovel? The NT replaces belief in Christ for the Yovel mitzva of the 1st Sinai commandment לשמה and declares belief in the Christ “rest” sets man at liberty from sin. This idea invalidates the obligation to rule the land with justice – make judicial fair restitution of damages inflicted upon bnai brit upon other bnai brit.

Hebrews 8:6–13 explicitly frames the “second covenant” as abrogating the first. The text presents not a replacement of Israel as a people, but a replacement of Israel’s religious system—Sanhedrin Courts, sacrifices: as dedications unto justice, and בראשית-ברית אש – oaths; replaced by belief in Christ achieves “perfection” that the Old brit failed to achieve. Supersessionism is traditionally defined as the claim that the Church replaces Israel as the chosen Cohen people. The NT repalces baptism for circumcision, Eucharist replaces korbanot etc.

Paul’s theology redefines Israel. Yermiah 31 interprets the Creation story of בראשית which introduces wisdom commandments\positive time-oriented mitzvot which require k’vanna within the heart/Yatzir Ha-Tov according to rabbi Yechuda in ברכות. The brit cut with the Avot can never become “obsolete” as the NT openly declares. The NT view JeZeus as a historical person. Torah first revealed in g’lut Sinai does not “remember” the past but rather the “present” who likewise came out of g’lut Egypt and accept the Torah revelation of Sinai. The Talmud emphatically supports this fundamentally different understanding.

Rabbi’s Mishna and later Gemara composed “after” the Bar Kochba revolt. Caesars had already committed to the policy of expunging the Jews from Judea and replacing the name of the land to Palestine. Therefore the Talmud does not codify court halachic rulings but rather serves as a “so to speak” prophetic mussar to the day when Jews re-conquer Canaan and rule the land with Torah constitutionally mandated Sanhedrin common law courts.

How then does the Talmud (Mesechta Sanhedrin) define the mitzva of ger toshav labeled as bnai noach? Talmud address Jews in g’lut cursed realities which pattern themselves to the slavery of Egypt and Par’o. Two classifications of Jews in g’lut 1. Ger Toshav 2. NaCreeim. Clearly Jews during the forced expulsion population transfers, ghettoes, and Inquisitions qualify as Na’Creeim-cursed Canaanim. Jews during the ‘Golden Age’ of Muslim Spain lived as gere toshav elite who assimilate to Goyim cultures and customs and intermarry. A classic example being Ibn Ezra’s son converted to Islam.

Only the 12 tribes of Israel accept the God of Sinai. Which God does Hebrews 3:4 refer to – Zeus or Saturn? The Gods of India or Japan or China? The theology of Monotheism, a pie in the sky Creed developed by both Xtianity and Islam Universal God in Heaven – Faiths; just as these two despise the Gods worshipped by the other, so too and how much more so – both despise the God of Sinai which these av tuma avoda zarah religious belief systems fundamentally reject; never once the שם השם in either the Xtian Bible or Arab/Muslim Koran.

The NT manuscripts employ Theos (θεός), a Greek noun with a long history of referring to Zeus, the gods of Olympus, and later the philosophical “First Cause.” The phrase “builder of all things” echoes: Plato’s Demiurge; Stoic Logos; Hellenistic monotheism (a universal cosmic deity). A Hellenistic philosophical “God” that emerged after Alexander’s conquests, a universalized abstraction that absorbed Greek metaphysics and Near Eastern motifs. A universal deity that Xtianity and Islam later adopted — a deity fundamentally incompatible with the Sinai revelation. Hebrews 3:4 is a perfect example of this: It uses Theos, a Greek word with no brit authority. The Pauline faith = belief in a divine human sacrifice.

Any translation of the שם השם to any word = the Sin of the Golden Calf wherein the ערב רב translated the שם השם to the word אלהים. The Sinai revelation – a local tribal god worshipped privately by Avraham, Yitzak and Yaacov. Monotheism promotes belief in some Universal GOD of all mankind. The Creation story serves as the Model introduction of wisdom commandments\time-oriented mitzvot – such as later brit melah, the Gid Hanasheh, Yivum – forbidden to marry two sisters at once b/c it provokes jealously.

YHWH an English transliteration of Hebrew letters רוח הקודש, does not equal word translations: such as Allah or Lord or YHWH. Neither the Catholic Bible nor any Protestant Bible writes YHWH. Proof its a much later nonsense. Forbidden to pronounce שם השם, because in doing so a person perverts this Spirit unto into a word – which the lips can pronounce! Akin to comparing the שם השם to anything in the Heavens Earth or Seas. All Torah commandments absolutely dependent upon the 1st Sinai commandment. Neither the Xtian bible nor the Arab/Muslim Koran ever once accepted the first two Sinai commandments which all other Torah commandment hinge upon.

Never a “Decalogue”. Confusion on this fact: a טיפש פשט on par with a literal reading of the Creation story as history. Torah commands mussar, it emphatically does not teach history. Both av tuma religions, worship physical history in that both absolutely require a physical JeZeus and Muhammad. The Pesach story teaches the mussar of Yovel as the יסוד of doing wisdom commandments through the לשמה k’vanna. Hence the first act of Israel upon entering the land brit melah and Yovel as expressed by the establishment of the 6 Small Sanhedrin courts in the Cities of Refuge! No Yovel No Torah common law. Just that simple.

Neither av tumah avoda zara religion even once discerns between בראשית – ברית אש — brit understood as an oath alliance based upon the consequent of the floods in the days of Noach wherein that generation swore אש false oaths. Covenant does not even hint, much less imply swearing a Torah oath. The latter follows the distinction which separates the kre’a shma blessing from Tehillem praises. Blessings as תולדות to brit oaths, hence kre’a shma requires either standing before a Sefer Torah or sitting after placing tefillen. Tefillen like unto a Sefer Torah in the matter of swearing a Torah oath/brit.

NT writers, for example the Apostle Paul confused the “sign” of the brit for the actual oath brit itself. The actual Torah brit – wisdom commandments/time-oriented mitzvot first introduced through the Creation story itself. The rainbow like melah the sign of wisdom commandments/time-oriented mitzvot. Paul’s avoda zara negated brit melah as the “sign” of the brit of wisdom commandment observance!

Pauline theology perverts “faith” away from judicial justice in the land of Canaan unto faith in JeZeus as God – which later morphed into the Trinity dogma creed established at Nicene in 325CE! A wisdom commandment require k’vanna which prioritizes tohor middot revealed at Horev ה’ ה’ אל רחום וחנון etc; the sage rabbi Yochanon established the halacha that a blessing requires שם ומלכות wherein a bnai brit Israel dedicates one or more or even all Oral Torah Horev middot לשמה – through swearing a Torah oath. Rabbi Yechuda Ha’Nasi – based upon the משל\נמשל revelation of the Sinai Mishkan established the halacha that the Shekinah dwells within the “Mishkan” Yatzir Ha-Tov within the heart.

The theology of Hebrews simply not the Courtroom Law of the Torah; and it does not preserve the Sinai commandments. The NT originally written in Greek and its Greek vocabulary superimposes Greek culture and customs upon critical Hebrew verbs which perverted the intent of these verbs completely. Agape does not mean kre’a shma “love”. Covenant does not mean oath alliance “brit”. Pauline faith in JeZeus as God clearly rejects the Yoval יסוד of the first Sinai commandment just and distinctly as the lands of Esav and Moav lie outside of the Cohen inheritance of Canaan. The Gospel “greatest commandment” totally perverts the restriction to worship the Sinai God within the oath brit Cohen land inheritance of Canaan as the “blessing” obligation of faith.

Hebrews 3:4 compares to the av tumah error of king Shlomo who both himself and his son at Sh’Cem failed to heed the elder advisors; Shlomo ignored the mussar command of the prophet Natan. The “Blood on his hands” משל instructs the mussar rebuke נמשל – David failed to judge Uriah through a Capital Crimes Great Sanhedrin Court! This Torah mandated Court system David and how much more so his son Shlomo failed to sanctify despite the anointing of Moshiach to this primary purpose. Foreign wars come as the primary consequence to Israel doing avoda zarah. Based upon the contrast between the first generation who conquered Canaan on the Pesach/Yoval יסוד and the next generation who abandoned the obligation to judicially judge the brit people through Sanhedrin common law courtroom justice.

The av tuma NT fundamentally violates the Hanaukkah lights as a mitzva from the Torah according to the B’HaG; it reframes the Torah primary obligations through its word translation perversions. Not the משל rabbinic ritual Hanukkah lights, but the נמשל k’vanna דאורייתא, not to interpret the Written Torah with any foreign logical authority (The Greeks caused Israel to forget the “Oral” Torah.), but the Oral Torah רוח הקודש tohor spirits learn in conjunction with the 7, 10, 13, & 32 rabbinic middot through which both Mishna and Gemara serve as the model of Torah mandated courtroom common law when in the future Jews reconquer Canaan; the brit cut with the Avot who endured injustice by Avi Melech’s theft of Sara and the sale of her burial crypt through the theft of water-wells and rape of Dinah.

[Yovel, Sanhedrin, Cities of Refuge existed as concrete institutions?] No they define the first generation who conquered Canaan and only that generation. The next generation abandoned this Torah and worshipped avoda zarah. Kings David and Shlomo failed to establish the “tradition” of Yovel according to the prophet Yermiah. The Talmud states that never during the entire בית שני did Jews keep the Yovel. No Yovel, No Sanhedrin courts. Therefore what then does the Mishna and Gemara teach? Talmud serves as a future model for the time when Jews once again conquer the oath brit land of Canaan and rule this land as a Free Independent nation. Hence both this and that – rather than exist as “concrete” – exist as fiction or abstract mussar or as a vision of Torah once the g’lut ends.

Shlomo’s Temple as much a puke avoda zara abomination as his marriage to foreign wives and assimilation to alien cultures and customs. The Prophet Natan’s mussar openly rejects copying Cathedral building acts of worship. Therefore building the בית המקדש – a mitzva of the Moshiach – means restoring the Federal Court system of common law/משנה תורה. Both Capital Crimes and Torts Sanhedrin common law courts.

Masechet Sanhedrin (especially discussions of kingship, the Davidic king, and the Moshiach time-oriented positive commandment) and Masechet Avodah Zarah (the Moshiach rebuilding themes appear in Aggadic passages), with key material also in Masechet Berakhot (aggadot about the messianic era) and in the Talmudic passages collected in Midrashim (e.g., Midrash Rabbah on Samuel/Kings).

Yechezkel’s vision of the Temple goes hand in glove with his and Yesha’Yahu’s Divine Chariot mysticism – which the kabbalah of rabbi Akiva interprets as פרדס inductive logic. The wheels within wheels represent the revolving repetition of the counting the שם השם in a 13 tohor middot revolving cycle. Where the Torah and NaCH Prophets count the שם השם לשמה in the ה’ ה’ אל רחום וחנון middot cycle. Torah and Nach organized in sugyot.

The Talmud likewise organized in sugyot. T’NaCH mussar compares a sugya of NaCH with בניני אבות other sugyot which contain the same cluster-set of Oral Torah middot. The Talmud by contrast employs a warp/weft Halacha -Aggadah opposing threads. The rabbinic halachic precedents the Amoraim sages bring to interpret a particular “face of the Mishna” – interpret by means of the 7,10,13 halachic rabbinic middot of logic; the Aggadic portions of the Talmud follow the 32 middot to make a drosh back to NaCH and Torah sources and therein set the search to compare NaCH and Torah sugyot which share the same cluster-set of Oral Torah middot אל רחום וחנון ect as בניני אבות.

Ketuvim (Writings) function as precedents or witness-texts for interpreting the Nevi’im (Prophets), analogous to how witnesses in a courtroom corroborate or clarify testimony. Daniel 9:20–27 as a בנין אב to Zechariah 1–6 and 9–14. not the best precedent. In a legal setting, a clarifying witness helps explain complex or vague statements. The Writings often unpack the dense metaphorical language of the Prophets. Where a Prophet might use cryptic imagery — the Writings often provide the ethical or practical application, making the Prophetic “testimony” intelligible to the community.

The Books Ketuvim act as the clarifying witness to the Books Nevi’im. The Books Ketuvim function in the role of corroborating witness, which defines the timing or legal mechanisms – making a depth analysis of Prophetic mussar. Ketuvim serve as the model to how the Gemara re-interprets the language of a given Mishna by comparing halachic precedents from different mesechtot “PERSPECTIVES” of the Sha’s (6 Orders of Mishnaic law) Mishna.

The prophetic mussar that most closely parallels Daniel 9:20–27—both in structure Jeremiah 25 and 29 (the 70‑year decree); Yeremiah 30–33 (the “Book of Consolation”); Yehezekiel 36–37 (restoration after punishment, Remembrance of the oath sworn to the Avot); Isaiah 40–55 (Servant, atonement, national redemption) — they share Daniel’s legal structure, oath פרדס logic, and wisdom commandment/time‑bound decrees. Daniel 9:20-27 follows D’varim 28-32. Its “70 weeks” resembles Yeremiah’s 70 years; the legal‑forensic revelation (גזירה, חתום, נחתך) language of Yeremiah communicates the din of כרת; like the decree of g’lut when Israel rebelled to keep the Yovel.

The Yovel mitzva serves as the foundation to the chosen Cohen peoples’ brit to inherit the oath sworn land of Canaan. This great Torah mitzva learns directly from the “yovel” from Egyptian slavery. The k’vanna of acceptance of the yoke of the kingdom of heaven most essentially dependent upon remembering the Yovel from Par’o, his corrupt court, together with the dedication to rule the land of Canaan with righteous judicial common law courtroom justice -which makes fair restitution of damages among our people.

Israel upon invading Canaan kept the Pesach and brit melah – the sign of the Yovel redemption oath blessing brit. The later Prophets and Holy Writings serve as a depth analysis of Torah commandments with a good eye – to raise ritual commandments unto wisdom time oriented commandments which require k’vanna. Yovel not an empty declaration of Freedom in the Land! Only when “true” Yovel rules in conquered Canaan do Sahedrin Great and Small Capital Crimes Court justices judge cases of Dini Nafshot.

This prophetic Yovel mussar the later Books of the Prophets weigh. The Holy Writings, in this example the Book of Daniel, functions as a courtroom precedent-witness … testimony which “remembers” the huge shadow cast by Moshe; sent as a מלאך to redeem Israel from slavery. So too, and how much more so the nevuah of Yermiah together with Daniel. ברית חדשה views Yerushalim/בית המקדש as the משל whose most essential נמשל – the restoration of Great & Small Sanhedrin common law Federal Courtrooms. Its not the Temple service משל – barbeques to Heaven, but rather the נמשל – the Spirit of HaShem dwells within the Yatzir HaTov through Oral Torah tohor middot! These “Spirits of HaShem” they rule and dominate over the tuma Yatzir Ha-Ra spirits; like Yaacov stole the blessing from Esav! Like HaShem chose the wisdom commandment of Hevel over the first born Cains’ positive commandment which had no fire k’vanna. Hence בראשית contains ברית אש!

Yehezkel 36,37 commands a legal-forensic mussar to Daniel’s “to finish transgression, to atone for iniquity.” This vision of the Yovel mitzva remembers the salvation from Egypt in the days of Moshe Aaron and Mariam. During the cruelty of g’lut slavery Jews in despair remember the oaths sworn to the Avot – this t’shuva it לכפר עון – Isaiah 53, akin to rabbi Akiva laughing while the sages wept at the sight of a fox departing from the destroyed Holy of Holies. The Torah brit of blessing – curse … the one always learns the דיוק/inference from the other.

TIME DILATION IN SURAH AL-KAHF, the Koran tells a vague abstract story which stands in the shadow of Israelite slaves crushed under the oppressive jackboots of Par’o and his Court.

Major modern tafsirs such as Fi Zilal al-Qur’an (Sayyid Qutb, Sunni, Egypt) interpret SURAH AL-KAHF through the lenses of Tawhid. Oblivious that the theology of Tawhid violates the 2nd Sinai commandment. The very Name Allah amounts to a Golden Calf word substitution for the Spirit Name revealed for the first time in the 1st Sinai commandment. In the Book of בראשית multiple Divine Names interchanged with one another. This employment of Divine Name metaphor pronouns duplicates the revelation of the Oral Torah middot Spirit pronouns “אל רחום חנון etc”. Contrast the revelation of Divine Spirits with that of gospel John 1:1 And the word is God … the word אלהים describes the God that brought Israel out of metaphor “the cave” of Egypt; this Golden Calf hence repudiates Word-Translations of the First Commandment שם השם revelation of Divine tohor Spirits which dwell within the metaphor “the [different] cave” of the Yatzir of Tov within the heart of the bnai brit Israel – when they dedicate the kre’a shma בכל לבבך\כם tefillah wherein they accept the yoke of tohor middot as the dominant spirits לשמה which rule over their tumah Yatzir Ha’ra middot within their hearts.

Understood, that last abstract description of what distinguishes the שם השם from other Divine Names found in בראשית – quite a mouthful! To restate the above: The שם השם – לא בשמים הוא. Whereas the vision of the other בראשית Divine Names envision the Creator of the Heavens and the Earth; the משל משכן aspect of the Sinai revelation restricts the Sinai first commandment Name strictly limited to Divine Justice expressed through the Sanhedrin courts below upon this Earth – within the borders of the oath sworn land inheritance of the Chosen Cohen people.

This vision invalidates both the Roman NT forgery as well as the Muhammad false prophet, based upon the simple undisputed fact that both Yishmael and Esav reject the revelation of the Torah at Sinai to this day. The God of the Avot, a local tribal God — only the 12 tribes of Israel accept the Torah Sinai revelation. Goyim worship their own God(s) according to the tongue of their cultures and customs. That’s an obvious given. Simply observe how different societies worship their own Gods: China, Japan, Korea, Vietnam, India etc etc etc. The two so-called “daughter religions” spew a belief in some Universal Monotheistic God. Hence they assume the mandate to convert all Humanity with a convert or die ultimatum.

The Koran disparages Jews as the ‘People of the Book’ – people who worship words. Yet substituting the word Allah for the Torah Sinai vision “tohor middot לשמה, live only in this world” – clearly worships words as well. This type of nonsense known as “projectionism”. Contrast the simple Jew who tucks his tzitzit into his pocket when he visits a cemetery! The First Commandment Sinai Spirit Name only lives in the Earth: expressed through fair compensation of damages inflicted upon victims; imposed by righteous judges of Torah common law courts – strictly and only within the borders of Canaan when the Cohen people keep the Pesach\Yovel. Post acceptance of the Torah revelation, Jews do not pray to any God in the Heavens. Rather we dedicate tohor Oral Torah middot “Spirits” as the dominate influencers within our hearts as the meaning of “righteousness pursue”. Hence tefillah known as a “matter of the heart”.

Goyim stick to their “faith” that God dwells in some Heaven above; that religious belief system define this “faith”. The Torah revelation, bases itself emphatically upon the mussar of the NaCH prophets – like unto Moshe the prophet. Torah faith limits itself to the righteous pursuit of justice – among our own people, within the conquered lands of Canaan; the k’vanna of the wisdom time-oriented first Sinai commandment. The bi-polar distinction separates the first from the second Sinai commandments; separation between faith vs faith ultimately defines the k’vanna of the revelation of the 1st and 2nd Sinai commandments; both of which the Goyim “daughter religions” emphatically reject. Impossible to claim that Yishmael served as the korban for Avraham at the Akada, and also claim thereafter – that Muslims accept Muhammad as the last “Torah” prophet.

Unlike the Koran which declares that prophets sent to all peoples and nations, this notion violates the model of Moshe as a prophet. Moshe sent as a מלאך of HaShem to Egypt; at the brit cut between Avram and אל שדי at the brit between the pieces – their אל שדי warned Avram that his future born (O’lam Ha’bah seed) chosen Cohen children would dwell in a land not their own, suffer injustice through judicial oppression/slavery and from there – know redemption: Yovel-freedom – to inherit the land of Canaan as their eternal inheritance obligation. G’lut Mitzrim serves as the Av model of the curse of judicial oppression; Israel therefore did not conquer Canaan, simply as tyrants – no Canaanite king had the power to stand before us. In point of fact some Canaanite kings did blunt the invasion for a time. Rather, the abomination of Par’o, together with his ‘star-court’, this cursed perverted justice directly compares to the post Shoah oath “NEVER AGAIN”.

The Sinai language in Sh’mot and D’varim differ on the language of הזכר vs.שמור. The distinction between the life vs. death – blessing vs curse – 1st vs 2nd Sinai commandments. Therefore all Torah prophets like Moshe exist as sent מלאכים – who command mussar as the tools to enforce the rulings of the Court (established through the mandate of the Torah); whose jurisdiction – limited only within the borders of conquered Canaan – אשר הוציאך מארץ מצרים מבית עבדים – when the Cohen nation remembers and rejoices the Yovel. Clearly the language of the word “Egypt” in the first commandment – לאו דוקא; all lands of exile in all times – contained within the language “Egypt”. Torah commands mussar, not history. The word בראשית inclusive of the entire Torah; this first Book introduces Av wisdom time-oriented commandments as the יסוד of all משנה תורה Sanhedrin common law.

This fundamental distinction, it defines the spirit k’vanna of the 7th Oral Torah middah רב חסד. In opposite and stark contrast, the NT’s apostle Paul (Galatians 2:15 or 3:23). The Paulin incongruity juxtaposes life “under the law” at variance to: life “in Christ”. He argues—that justification and the Spirit—not observance of the Mosaic legal system—constitute the Hope-foundation of righteousness for Goyim believers. By the terms of this interpretation, Goyim become equal heirs to the brit sworn to the Avot – Rom. 11; through belief “in Christ,” and thus participating in the oath sworn to the Avot, that only they alone would father the chosen Cohen people who would inherit the land Canaan. The fundamental flaw in such idol speculation: Moshe directly commanded not to invade or attack the land of Esav or Moav. This negative commandment serves as witness that the vision of the Torah limits the inheritance of the Cohen people strictly and only to Canaan. Jews have no obligation to convert people to accept the Torah.

This NT religion interpretation by the Apostle Paul, it seems to me, that it serves as the basis for how the later Koran likewise employed its own interpretive substitute theology of Tawhid Allah. This Tawḥīd “dogma” emphasizes the belief in the oneness of Allah; upon this “Rock” stands both the Arab and the conquered/converted Islamic theologies of belief in Allah. The follow-up creed, known as the Koranic Prophetic Succession. The idea that prophets sent by Allah to all peoples and culminated with Muhammad. This “canon” comparable to the Roman Catholic succession of Peter! Both this and that set as the “method” to guide humanity. Both religious communities prioritize creed theologies over ethnic or cultural identity. The Sunni Shiite split consequent to the murder of Ali, while the Catholic Protestant split exploded over divorce and church corrupt indulgences. Both religious creeds have fought long bloody wars against themselves and one another.

Different cultures and customs practiced by multiple peoples make their own unique contribution to how they understand their God(s). Israel vision of a local tribal god radically differs from the Muhammadan or earlier Paulin interpretations of faith.

Linguistic cognates express cultures and traditions of unique societies and civilization. The courts of both Arab Islamic Catholic and Protestant countries do not in the least resemble a common law Torah Legislative Review mandated Sanhedrin Federal Court system. ברית does not translate to “covenant”. The former requires שם ומלכות whereas neither “daughter religion” does not understand “covenant” by these Torah preconditions.

שם – The Name revealed in the 1st Sinai commandment. No where duplicated in either the Koran or NT/OT. מלכות – the dedication of Oral Torah middot revealed to Moshe on Yom Kippur – where HaShem remembered His oath to the Avot and annuled His Vow to make Moshe the father of the chosen Cohen people. קרבן – no more a “ritual act” than the Akadah! Prior to the revelation of the Torah, to swear a Torah oath – a bnei brit Israel had to dedicate a korban to swear a Torah oath with שם ומלכות. Time-oriented wisdom commandments require k’vanna. Ritual acts do not require k’vanna any more than to positive or negative Torah commandments. סנקציות – blessings/curses – the first two commandments of the brit of life or death unique to the Cohen brit faith. Legal meaning established through Case/Din judicial precedents, not a dog chasing its own tail vocabulary – word translations; each society has their own cultures and traditions that their language “jargan” communicates among their own people.

Neither Islam nor Xtianity can usurp their claims to Avot lineage. Sarah commanded Avram that only her son Yitzak would inherit the oath brit Cohen people inheritance. Neither JeZeus nor Muhammad 1500 or more year after the fact substitute messiah or Yishmael in the stead of the Avot. Simply not intellectually honest.

Linguistic cognates express cultures and traditions. The 7th Century CE Koran has its values embraced by huge populations. The same applies to the European religion which converted the Roman Empire to embrace the Nicene Creed. But their “mandate” to convert the world, stops when their fists reach the tip of bnai brit noses.

DILATASI WAKTU SURAT AL KAHFI

“Fathers shall not be put to death for sons, nor sons for fathers.” (משנה תורה כד:טז) Goyim never accepted the Torah. Torah common law does not apply to Goyim according to the Apostle Paul! Goyim worship their own Gods and theological belief systems. No such thing as Universal morality just as no such thing as a Universal monotheistic GOD.

Both church and mosque throughout history dictated to Jews “convert or die”. Goyim do not require any connection to the Torah for them to pursue righteousness – Asians and Indians serve as witness. Goyim faith in their Gods different than Jewish faith in the pursuit of righteous justice which makes fair compensation for damages inflicted.

Clearly neither the Pauline or Mohammedan theologies/creeds do not erase moral responsibility, but neither did they prevent repeated war crimes against humanity perpetuated again and again from generation to generation to generation! No moral universal code exists because every society sets the standards of their courts of law. Both Xtianity and Islam av tuma avoda zarah for Jews. Goyim who worship God or Gods by definition do not come under the category of avoda zarah. All Human societies produce their own unique court justice systems. Goyim courts have killed both Fathers and sons collectively. Stalin and Mao stand as stark examples.

Clearly Jews living in g’lut obligated to obey the laws which Goyim Legislatures and courts impose. Just as the 7 mitzvot bnai noach only apply to ger toshav during the Yovel in Israel. Both church and mosque have inherited a racial superiority complex expressed through their disdain for minority populations dwelling under their domains for 2000+ years. Impossible to sweep these crimes against humanity under the rug. None the less mesechta Pirkei Avot teaches: “The righteous of the nations have a share in the World to Come.”

The 2nd Sinai commandment against avoda zarah applies only to the chosen Cohen people and not to Goyim because on Israel brought out of Egypt by this specific local god. Nontheless, both church and mosque do not frame their av tuma avoda zara – for Jews alone – as historical constructs but rather as eternal truths! Therefore a real core issue of post Shoah Jewry – a secularist emphatic rejection of theology – Rambam, church or mosque.

T’NaCH and Talmud as common law — Mussar and Halacha — rejects the entire assimilated medieval halachic superstructure (Rambam, Hellenistic rationalism, Aristotelian metaphysics, Xtianized categories, Islamic kalam, etc.) as foreign to the original Israelite legal tradition. Torah she’bichtav + Talmud as courtroom common law model, without any alien philosophical overlays. Avoda zarah – the 2nd Sinai commandment – only makes the Cohen nation morally defective.

Goyim religions or philosophies teach both wisdom and possess great merit. Torah limits its prophetic mussar strictly and only to the chosen Cohen people in all generations. No universal morality exist because all people develop their own courts of law unique to their own traditions. For example: Western courtrooms frown upon Capital Crimes terminating in the death penalty. Torah common law does not pretend to speak from God. The Talmud purposely excludes all reference to the שם השם. The purview of common law courts – fair compensation for damages – both Torts and Capital damages.

Goyim civilizations have no tradition of mussar. They view reality through the eyes of history. Hence the argument: “History proves the Goyim repeatedly failed justice”, just as did the kingdoms of Yechuda and Israel too failed to rule Canaan with righteous justice. As a secular Jew, basically I only express my personal opinion and nothing more. That said, it appears to me that secular Jews trust no theology — not Rambam/Karo, not Paul, not JeZeus nor Muhammad etc. T’NaCH and Talmud simply the sealed common law masoret: not theology.

The righteous pursuit of Justice within the borders of conquered Canaan, defines Torah faith לשמה. The Torah of בראשית opens with the description of creation as “תהו ובהו”. Justice as a wisdom commandment imposes Order upon the government of the Republic in conquered Canaan. Bottom line: the chosen Cohen people just like Goyim … only more so! Goyim excluded as a כלל from inheritance in the world to come. Not because Jews have a wisdom about the mysteries of life and death. But the concept “world to come” learns from the future born seed of Avram defined through a oath brit cut between the pieces.

Torah as a legal system does not delve into the Goyim concept of life in the world to come. Torah limits this idea to the eternal birth of the seed of Avram Yitzak and Yaacov without extinction. This oath brit faith separates all the ancient mighty nations who ruled and collapsed unto oblivion like a person buried in a grave. The Framers of both T’NaCH & Talmud define wisdom commandments through the Prime-Models of shabbat and tefillah – time oriented commandments.

The burden of reconquering our homeland, now turns to restoring the Yovel Liberty in this land — through the establishment of a Federal Common law lateral Sanhedrin Great & Small system of justice. All civilizations struggle to emerge Order out of the mess of chaos and anarchy. History repeatedly proves this through Civil Wars and the “New World Order” thereafter imposed. תמיד מעשה בראשית commands the mussar that civilizations rise up go into decay and collapse. Then the process starts all over again.

Herein explains the sum of all Human history. Goyim have their own concepts of “world to come”. The Torah does not address Goyim theology or belief systems. Better for a Jew to never be born than speculate upon matters “above, below, or behind” him. Such speculation, truly a waste of time and effort. Israel as the light unto the Goyim teaches justice justice pursue as faith. Let then your God or Gods determine where the chips fall thereafter.

The Mishna model employs Case/Din as its judicial sh’itta of “common law”. Torah a common law mussar methodology. A Goy, regardless of the generation born, never accepted the revelation of the first or second Sinai commandments which Israel did with נעשה ונשמע. Israel never received the rest of the Torah until Moshe came down from Sinai the 2nd time after Yom Kippur where HaShem annulled his vow and made t’shuva (HaShem remembered” the oaths sworn to the Avot that they and only they would father the chosen Cohen people).

Therefore Goyim in all generations reject Leviticus 22:32 because they by the 2nd Sinai commandment worship other Gods. Deuteronomy 22:2–3 deals with bnai brit allies, not foreign Goyim enemies in times of war. Deut. 16:18; 17:14–20 – when David became king he married multiple wives; his son Shlomo worshipped avoda zarah consequent to his assimilation and foreign wives! Both men failed to establish the Sanhedrin Federal Courts which include the Cities of Refuge. Shlomo exiled his own teacher who cursed David as he fled from the Avshalom revolt! Yerushalem – should have served as the “Hub” of the Great Sanhedrin – and not as the small Sanhedrin Federal “spokes” wheel – cities of refuge. Proof that neither king David or Shlomo established the Torah constitutional mandate of Sanhedrin common law courts! Hence the specific of “blood on his hands” Natan rebuked king David’s failure to judge Uriah through Sanhedrin courts.

Lev. 19:16 לשון הרע does not apply to Goyim. Goyim reject the revelation of the Torah. Torah לא בשמים היא. Goyim absolutely reject judicial justice as their faith. The Goyim NT/Koran – both not under the law anymore than the Philistines!

1 Sam 17:26 contained within the larger sugya of 17:26- 33 Young David holds Goyim in utter contempt. Shall Jews today hold post Shoah Xtians and Muslims in equal contempt? The Rambam heretic abandoned Oral Torah פרדס inductive reasoning and attempted to cause Israel to forget the Oral Torah interpretive logic in favor of assimilated Greek/Arabic syllogism deductive logic. The avoda zara of the Rambam embraced the foreign alien av tuma avoda zarah of some Universal Monotheistic God; he validated that Jews could dav’en in Mosques and his 7 mitzvot bnai noach perverted 7 mitzvot ger toshav unto applicable unto all Goyim. Utter nonsense. Among the Reshonim he stands alone in ruling halacha from aggadic sources!

Pikuach nefesh and communal duty learns from Exodus 23:7. The story of young David and the over-reaction by his older brother reached the ear of king Shaul who had already failed to kill the Amalek king and therefore the prophet Shmuel had already secretly anointed David as Moshiach. Eliab exposed the tuma midda of צר עיין toward his younger brother David. Alien statute law follows the logical foible of appealing to authority. Hence the Torah constitutional mandate of Sanhedrin courts empowers the Great Sanhedrin court “legislative review”. Which “Elohim” commanded the prophet Shmuel to anoint David as king? Based upon the כלל — תורה לא בשמים היא? Hence Shmuel as a prophet of the Sanhedrin court obeyed the ruling of the Sanhedrin אלהים and anointed David as Moshiach and rejected Shaul as Moshiach.

“Kolot u’Lapidim” — a metaphor combining two images: “voices” (kolot) represent noise, opinions, ideas, or vocal testimonies; “torches” (lapidim) represent light, attention, drama, or emotional flare-ups. Together it suggests an outpouring of voices that illuminate or ignite attention — a loud, attention-grabbing clamor that sparks emotional or public reaction.

The Reshonim such as both Rambam and later Kuzari both embraced as did the earlier Tzeddukim – Greek logic preferred over פרדס inductive logic. Early 16th Century Sforno serves as an example of ירידות הדורות, the domino effect of forgetting the Oral Torah as established in the Hanukkah blessing in ברכת המזון. Furthermore, ברית does not correctly translate into covenant. The latter term employed throughout the NT & Koran falls flat. A brit alliance requires שם ומלכות; the רוח הקודש Name of the 1st Sinai commandment and dedication of specific Oral Torah middot אל רחום וחנון etc. Hence the middle blessing of the Shemone Esrei affix the 13 blessing to these specific Oral Torah middot revealed to Moshe on Yom Kippur after the sin of the Golden Calf. The 13 middot function as pronouns to the רוח הקודש first commandment Name.

ונקדשתי בתוך בני ישראל – ויקרא כב:לב stands upon swearing Torah oaths during all korbanot dedications. This verse instructs the mussar נמשל of the Mishkan משל. Just as toldot blessing require שם ומלכות how much more so to dedicate any korban לשמה requires שם ומלכות. The alien utterly foreign pollution that confuses brit with covenant totally and completely false.

Goyim not automatically ‘enemies’. Antisemitism learns from the eternal commandment to war against Amalek. The language of D’varim amplifes the language of Sh’mot. Goyim by definition do not possess יראת אלהים because they worship other Gods – the 2nd Sinai commandment. Therefore the Zohar applies the lack of יראת אלהים to the ערב רב who came out of Egypt with Moshe! Esav as a people no different from the Philistines as a people. Both this and that nations became extinct. Hence יראת אלהים defines the k’vanna of the 2nd Sinai commandment. Jews who worship avoda zarah through assimilation and intermarriage – אין להם יראת אלהים … the eternal Torah curse of Amalek throughout the generations.

Prophets command mussar in order to enforce Sanhedrin court room rulings. תורה לא בשמים היא. Sanhedrin 2a, states that a king a prophet can anoint as Moshiach without the presence of the Sanhedrin, specifically in instances where no designated heir lives. However, both prophets and Sanhedrin courts only exist when Israel keeps the Yovel freedom commandment. During the whole of the בית שני Jews never observed neither Yovel nor prophets once Jews realized that Cyrus built the Temple in the days of Ezra to rule Judea as a banana republic. Even Rambam acknowledges the pre-condition of Yovel. Because Jewish political independence ie king, absolutely requires Jewish sovereignty.

Furthermore, the Talmud debates who merit greater respect 1. a king or 2. a Torah sage? The Talmud rules that a Torah sage merits greater respect because a person who learns לשמה one in 10,000 whereas any Jew, even a forced convert like Herod can rule as a king!

Arakhin 15b Talmudic judicial common law does not apply not to Xtians as taught by the apostle Paul nor to Muslims which deny the Avot as the fathers of the chosen Cohen people. Clearly the blood libels and host desecration slanders prove that Goyim morality views לשון הרע not as one of the prime causes of the g’lut of the Wilderness generations caused consequent to the spies report of giants in the land. In Hilchot Lashon Hara, rabbi Yisrael Meir Kagan writes that it is not necessarily forbidden for Jews to speak lashon hara about Goyim! Perhaps based upon a Baali Tosafot manuscript which writes מותר גניבת גוי. The Ramban does not explicitly state that lashon hara applies to Goy. The language of these rabbis supports a “universal moral standard”, despite the cold fact that only Israel accepted the Torah revelation at Sinai. HaShem a local tribal god, not a Monotheistic Universal God. Monotheism by definition violates the 2nd Sinai commandment.

Sanhedrin 56-60: This Aggadic passage outlines the Seven Noahide Laws, associating them with righteousness for only the ger toshav because only when the Yovel operates Jews can establish and operate Capital Crimes Sanhedrin courts. The Torah establishes ger toshav and nacree in the Book of D’varim. Baba Kama affixes nacree which it called Canaani which referred to the rejection of the Shomronim which Ezra rejected to assist in building king Cyrus’s Temple. Tosefta Avodah Zarah 9 the status of gere toshav goyim. Midrash Bereishit Rabbah 16 elaborates on the moral imperatives for humanity which the Goyim dispersed following the tower of babel and Sodom clearly rejected. Ramban on Bereishit 34 did not dispute with Rambam’s universal ethics fraud. Proof of the domino effect which the sages describe as ירידות הדורות. The Meiri wrote his commentary to the Talmud on the same year that all British Jews expelled from England in 1290!

Torah prophets follow the model of Moshe Rabbeinu. Moshe sat as the Nasi of the Great Sanhedrin court. National destiny – the brit of blessings vs curses: the first two Sinai commandments.

The casuistic nature of the Mishnah allows for flexibility and adaptability in legal reasoning, enabling the application of Jewish law to a wide range of real-life situations. It signifies a methodology where halacha derived from particular Mishnaic case studies, fostering a required depth analysis of Mishnaic language based upon Gemara halachic precedents. Prophets cannot create halakha (Shabbat 104a, Bava Metzia 59b). All nations heard the revelation (Mechilta, Shemot 20). But only Israel accepted the Sinai revelation. Sinai was a cosmic event, not tribal (Ramban, Kuzari, Sforno). This interpretation reflects a broader, philosophical understanding rather than a strictly textual analysis from the Talmud. And since “philosphy” an imported Greek assimilation, by definition invalid regardless of the stature of the assimilated Reshon authority.

Later opinion made by Jewish authorities concerning Goyim falls outside of the jurisdiction of g’lut rabbis to determine. G’lut Jewish refugees often enjoyed no legal or even social rights. The Chafetz Chaim, for example, died the same year that Hitler voted in as Chancellor! The second Sinai commandments do not employ the language “do not worship intermediaries”. The language of the 2nd Commandment stands upon the precedent of the 10 plagues which judged the Gods of Egypt.

The medieval Karaite anti-philosophical polemic indeed generally rejected Greek philosophy, particularly the ideas of Plato and Aristotle, across the board. They maintained that reliance on rationalist philosophy diverges from a faithful interpretation of the Hebrew Scriptures. Their stance reflects the commitment to scriptural authority and their disapproval of all Greek philosophical speculations. Herein separates the Karaites from the earlier Tzeddukim, where the latter emphatically embraced like obedient kapo Jews Greek tenets of philosophy and logic. This Karaim resemble the Tzeddukim in their obtuse literalism of reading the language of Torah as Divine rather than the Constitution which mandates משנה תורה legislative review through פרדס Oral Torah inductive reasoning. Both כרת societies rejected the revelation of the 13 Oral Torah middot spirits revealed at Horev – just as did the Rambam statute halacha – organized on the model of Greek and Roman statute law.

The Rif, two generations before the Rambam. Just as the Creation story introduces the concept of Torah wisdom commandments/time-oriented mitzvot rather than the actual creation of the Universe. Torah commands mussar it does not dictate history. Hence a reading of NaCH prophets as history rather than mussar misses the boat on par with how Goyim read their Genesis translation of the Creation!

Amalek = only assimilated and intermarried Jews; the fundamental k’vanna of the 2nd Sinai commandment not to worship other Gods. ירידות הדורות learns from the curse of Civil Wars Natan placed upon the kingdom of David when he profaned his Moshiach anointing in the matter of Uriah and the establishment of Federal Sanhedrin court system/בית המקדש. King Shlomo clearly ignored the prophetic mussar of Natan just as did his son, who chose to listen to his young buck advisors at Sh’Cem.

LOL shallow reactionary sophomoric translations suck.

Psalms 58: 1-8, 10 does not compare to Moshe struggling with his own Yatzir Ha’Ra together with the survivors of the Wilderness generations who both endured death and exile from the oath sworn lands of Canaan. The mitzva of Yovel and the pursuit of justice go hand in glove. Only in conquered Canaan where a free Independent Israelite nation rules the land can there exist “justice”. Even in the land of Canaan, whenever foreign kingdoms conquer the land and rule it, neither the Yovel כלל or the Justice פרט apply.

Goyim never accepted the Torah vision of justice at Sinai. Hence despite their “Courts of Law”, just as the Court of Par’o validated beating Israelite slaves for their failure to meet their daily quota of brick production so to all the Goyim courts throughout history ever once forced either the Church or Mosque to stand before the Bar and address their violent war crimes.

Psalm 59: 1-4, 9, 17 communicates emotional themes during times of peril. Numbers 20 re-introduces the Central “Curse” theme of the Torah – g’lut. G’lut as the negative Torah key theme opens with the expulsion of Adam from the garden, the exile of Noach in the Ark, the scattering of the people who built the Tower of Bavel, the destruction of Sodom, the exile of the sons of Yaacov to Egypt and the ensuing slavery that followed thereafter. Numbers 20, reintroduces this, the Central negative Torah theme of g’lut; which comes from the Evil Inclination known as ערב רב who came out of Egypt and reject – to this day – the revelation of the Torah at Sinai.  The ערב רב by Torah definition: אין להם יראת אלהים.  These assimilated and intermarried Jews – no different from Goyim – who likewises reject and do not accept the revelation of the Torah at Sinai לשמה – the first and Greatest Sinai commandment which defines the whole of the revelation of the Torah.  ערב רב and Goyim have no brit inheritance not to the Avot as the fathers of the chosen Cohen people nor to the land inheritance given to the chosen Cohen people – the brit descendants of the Avot.
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Your foreign book of James fails.  Written some 1500 years after the revelation of the Torah at Sinai, it shares no connection to the Torah because Goyim never accepted the Torah at Sinai revelation.  Plus, the book of James addresses Goyim concepts of spirituality — not Jewish visions of Sanhedrin courtroom common law justice.  Your apostle Paul fails to distinguish Torah common law judicial justice from Greek & Roman statute law decrees.   T’NaCH Prophets, follow and compare to Moshe as a Torah prophet.  Aaron and his House anointed Moshiach, whereas Moshe through Torah prophetic mussar serve as the model for later prophets who functioned as the chief enforcers of Sanhedrin courtroom judicial rulings of justice. The foreign idea that prophets predict the future, and therein “fulfill Torah commandments”, confuses witchcraft with prophesy. Torah prophets command mussar to all living generations of the chosen Cohen people.  Bil’aam predicted the future as the definition of his foreign prophesy.

Hence the NT jargon of “fulfilling the words of the prophets” as off as Muhammad’s declaration that prophets sent to all Goyim and spoke in the tongue of these Goyim – who reject the revelation of the Torah at Sinai. The Koran, for example, declares that the Jews changed the Torah and replaced Yitzak for Yishmael at the Akadah. However, the Koran fails to show this theme where HaShem choses his Cohen people, rather than first born birth! The concept recorded twice in the opening kre’a shma blessing תמיד מעשה בראשית, understood that wisdom commandments “create” the chosen Cohen people rather than race.  The “human race” shares a 98.7% genome match with Apes.  Starting with Cain, through the rejection of Esav and even the first born of Israel! The still later Koran and the NT, both fail to distinguish: that korbanot exist as Torah time-oriented commandments which require k’vanna – based upon the rejection of Cain’s positive commandment and acceptance of Hevel’s wisdom commandment!

This fundamental Shabbat/Chol distinction both alien spiritualities universally fail to discern the distinction between Primary wisdom Torah commandments from secondary positive and negative Torah commandments – which serve as precedents to derives the k’vanna of wisdom commandments. Its the latter wisdom commandments which obey the Creation story whose משל metaphor of creation in 6 days – introduces the subject of wisdom time-oriented Primary Torah commandments.  The Torah commands not to do מלאכה – create מלאכים – on shabbat.  The Torah דיוק\inference, that the 6 days of Chol/shabbat dedicate wisdom time-oriented Primary commandments and on the last day of the week (also called shabbat, like all Torah commandments wisdom vs positive & negative secondary precedents – equally called “commandments”).
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My response critically engages with your interpretation – utterly oblivious to the Jewish perspective of T’NaCH and Talmudic texts. My response denounces the fraud of church “justice”. Pretending that Xtian harmony prevails over Torah faith of justice in this world through Torah courts of common law represents a complete and total disconnect.

Your article addresses a specific NT gospel interpretation regarding the healing of a blind man (or men) as described in the Gospels of Matthew, Mark, and Luke. The argument centers around potential contradictions in the accounts and explores the notion of whether these apparent discrepancies truly indicate a contradiction or if they can be harmonized. You emphasize the need for careful examination of the texts and posits that the existence of two Jerichos offers a plausible resolution to the alleged contradictions.

My article which you erased as out of hand, presents a more critical and dismissive tone regarding biblical translations and interpretations. It asserts the inadequacies of all Goyim made translations. It chooses as examples Tehillem נח,נט and contrasts how the Goyim biblical translations and the NT book of James fail to grasp the basic Torah curse theme of exile. The T’NaCH division into 3 parts: the Holy Writings which contain the 150 Tehillem as a subset, serves as a commentary to the Books of the Prophets rather than a direct commentary to the Written Torah. This fundamental of T’NaCH scholarship duplicated by the Mishna/Gemarah similar division which make up the Talmud. How much more so the New Testament has no real connection to the Torah.

By the time most if not all NT books written, the T’NaCH literature of mussar common law already sealed. The Mishna and Gemara follow the T’NaCH model and also sealed. The Mishna in 210 CE and the Bavli in approximately 450 CE. By the time of the 325 Nicene Creed, the Romans had pretty much murdered or expelled the Jewish population of Judea and renamed the Roman province “Palestine”. The Talmud mirrors the NaCH Books of prophetic mussar in that the codification of both Mishna and Gemara – the latter written in g’lut Bavil (hence the name Babylonian Talmud).

The Mishna, composed after the Bar Kochba revolt of 135CE! Therefore while the style of both Mishna and Gemara – common law, they set the standard for the time when Jews reconquer the brit Homeland. Yes during the Middle Ages Jewish Reshonim scholars established the g’lut religion of Judaism based upon the Talmud. But this much later development – done to address the Jewish people’s “self identity” culture to prevent Jewish assimilation to dominant foreign cultures and customs!

Just as Yovel requires an Independent Jewish Republic/State so too and how much more so, the Torah “faith” obligation to rule the oath sworn lands with Sanhedrin common law courts of justice! Never during the 450 years Jews returned from the Babylonian exile did Jews ever sanctify the mitzva of Yovel and actual Sanhedrin courts! Napoleon established a Sanhedrin court, no different than did the Romans. Make an examination of Kings David and Shlomo did they establish Federal Sanhedrin courts or did they confuse building a Grand Cathedral/Temple. The prophet Natan issued harsh mussar to king David not to copy the ways of the Goyim! The language ‘blood on your hands’ directly refers to the failure of king David to judge Uriah with justice.

The mitzva of Moshiach, no different than the mitzva of Shabbat! Both time-oriented commandments which require k’vanna. All generations of Jewish males can sanctify the mitzva of Moshiach. Moshe first anointed the House of Aaron as Moshiach. Shmuel anointed both Shaul and David as Moshiach. Later prophets would anoint even kings of Israel as Moshiach – like as Elisha anointed Yehu in מלכים ב.

The NT stands totally divorced from T’NaCH common law faith. Its foreign idea that only its God-man lives as the chosen messiah – so utterly foreign and alien to the T’NaCH literature which employs prophetic mussar as the k’vanna of all time oriented Torah commandments! All generations of Israel have the choice to accept or reject the vision-revelation of Torah common law. King Shlomo clearly preferred his own courts over the establishment of the Torah Sanhedrin Federal court system. Herod’s Temple simply no different than King Shlomo’s in that it prioritized architecture over Federal Sanhedrin courtroom justice common law. Your gospels all “mock” both king Herod and Sanhedrin courts! Your God JeZeus did not understand the difference between time oriented commandments from secondary positive & negative precedent commandments!

Just as JeZeus – dismissive, critical, and polemical so too my response which you chose to erase. The Greek of the Gospels makes no distinction between מלאכה from עבודה. Hence your God did not understand that Shabbat observance qualifies as “the definition” of time oriented commandments through the absence of actively doing time oriented Torah wisdom commandments on that day! The gospels stands upon the foundation of translations! It totally fails to address the key Torah theme of exile; which the earlier Apostle Paul capitalized upon with his “Original Sin” justification for messiah JeZeus. (The letters of Paul written before the gospel of Mark.) As JeZeus despise the P’rushim (Greek translation: Pharisees) so too later church doctrine and dogma despises the Hebrew T’NaCH – replacing it with their corrupt “old testament”.

Frankly, you’re correct that the one shares no common ground with the other. This succinctly represents a modern Jewish/Israeli response to the NT fraud. Yes you can erase it but this strongly supports the divide which proves the Pauline “grafted” notion as utterly false.

Don’t Do It. Let it Go! (Numbers 20; Psalm 58-59; James 3)

Psalms 58: 1-8, 10 does not compare to Moshe struggling with his own Yatzir Ha’Ra together with the survivors of the Wilderness generations who both endured death and exile from the oath sworn lands of Canaan. The mitzva of Yovel and the pursuit of justice go hand in glove. Only in conquered Canaan where a free Independent Israelite nation rules the land can there exist “justice”. Even in the land of Canaan, whenever foreign kingdoms conquer the land and rule it, neither the Yovel כלל or the Justice פרט apply.

Goyim never accepted the Torah vision of justice at Sinai. Hence despite their “Courts of Law”, just as the Court of Par’o validated beating Israelite slaves for their failure to meet their daily quota of brick production so to all the Goyim courts throughout history ever once forced either the Church or Mosque to stand before the Bar and address their violent war crimes.

Psalm 59: 1-4, 9, 17 communicates emotional themes during times of peril. Numbers 20 re-introduces the Central “Curse” theme of the Torah – g’lut. G’lut as the negative Torah key theme opens with the expulsion of Adam from the garden, the exile of Noach in the Ark, the scattering of the people who built the Tower of Bavel, the destruction of Sodom, the exile of the sons of Yaacov to Egypt and the ensuing slavery that followed thereafter. Numbers 20, reintroduces this, the Central negative Torah theme of g’lut; which comes from the Evil Inclination known as ערב רב who came out of Egypt and reject – to this day – the revelation of the Torah at Sinai. The ערב רב by Torah definition: אין להם יראת אלהים. These assimilated and intermarried Jews – no different from Goyim – who likewises reject and do not accept the revelation of the Torah at Sinai לשמה – the first and Greatest Sinai commandment which defines the whole of the revelation of the Torah. ערב רב and Goyim have no brit inheritance not to the Avot as the fathers of the chosen Cohen people nor to the land inheritance given to the chosen Cohen people – the brit descendants of the Avot.
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Your foreign book of James fails. Written some 1500 years after the revelation of the Torah at Sinai, it shares no connection to the Torah because Goyim never accepted the Torah at Sinai revelation. Plus, the book of James addresses Goyim concepts of spirituality — not Jewish visions of Sanhedrin courtroom common law justice. Your apostle Paul fails to distinguish Torah common law judicial justice from Greek & Roman statute law decrees. T’NaCH Prophets, follow and compare to Moshe as a Torah prophet. Aaron and his House anointed Moshiach, whereas Moshe through Torah prophetic mussar serve as the model for later prophets who functioned as the chief enforcers of Sanhedrin courtroom judicial rulings of justice. The foreign idea that prophets predict the future, and therein “fulfill Torah commandments”, confuses witchcraft with prophesy. Torah prophets command mussar to all living generations of the chosen Cohen people. Bil’aam predicted the future as the definition of his foreign prophesy.

Hence the NT jargon of “fulfilling the words of the prophets” as off as Muhammad’s declaration that prophets sent to all Goyim and spoke in the tongue of these Goyim – who reject the revelation of the Torah at Sinai. The Koran, for example, declares that the Jews changed the Torah and replaced Yitzak for Yishmael at the Akadah. However, the Koran fails to show this theme where HaShem choses his Cohen people, rather than first born birth! The concept recorded twice in the opening kre’a shma blessing תמיד מעשה בראשית, understood that wisdom commandments “create” the chosen Cohen people rather than race. The “human race” shares a 98.7% genome match with Apes. Starting with Cain, through the rejection of Esav and even the first born of Israel! The still later Koran and the NT, both fail to distinguish: that korbanot exist as Torah time-oriented commandments which require k’vanna – based upon the rejection of Cain’s positive commandment and acceptance of Hevel’s wisdom commandment!

This fundamental Shabbat/Chol distinction both alien spiritualities universally fail to discern the distinction between Primary wisdom Torah commandments from secondary positive and negative Torah commandments – which serve as precedents to derives the k’vanna of wisdom commandments. Its the latter wisdom commandments which obey the Creation story whose משל metaphor of creation in 6 days – introduces the subject of wisdom time-oriented Primary Torah commandments. The Torah commands not to do מלאכה – create מלאכים – on shabbat. The Torah דיוק\inference, that the 6 days of Chol/shabbat dedicate wisdom time-oriented Primary commandments and on the last day of the week (also called shabbat, like all Torah commandments wisdom vs positive & negative secondary precedents – equally called “commandments”).

The so-called Xtian “pentecost” shares nothing, no common ground with Chag Shevuoth – 50 days after Pesach. Goyim turn to later prophets such as Isaiah. Their theology divorces later prophets from the Torah Constitutional common law. All later prophets mussar interprets the intent of Torah commandments. Avoda zara by definition fails to understand this most basic Torah fundamental. The Torah event of Pesach I bring as a precedent to prove the assertion which condemns avoda zara to death. Only Jews commanded at Sinai to remember Pesach. Contrast the NT apostle Paul, his theology blurred the central theme of the exile\g’lut of Adam from the Garden replaced by his “original sin” justification for his messiah “pie in the sky” religious rhetoric nonsense. Moshiach not dedicated to cleanse sin, but rather to establish justice within the confines of the borders of the lands of Canaan – ruled by the Cohen people.

Xtian rhetoric of repentance for sin shares no common ground nor any common denominator with t’shuva. The precedent where Moshe reminded HaShem to remember the oaths sworn to the Avot that they alone would father the Chosen Cohen people. On Yom Kippur HaShem made t’shuva and annulled his vow to destroy the sons of the Avot and replace them with the seed of Moshe! The 49 days prior to Shevuoth, Jews commanded to count the Omer. Why? Xtianity just another false god no different than Allah. Counting the Omer learns directly from removing חמץ prior to Pesach. Again why? The Book of Sh’mot and the closing Book of D’varim of the Written Torah both refer to Amalek. Sh’mot 17:9 and D’varim 25:18.

The apostle Paul rhetoric declares in Galatians 3:23-25: faith in JeZeus replaces the law. In Romans 6:14 his ‘original sin of Adam’ concept supersedes the priority of grace over secondary law. But the Torah theme of Blessing/Curse 1st and 2nd Sinai commandments, Paul’s theological rhetoric clearly rejects. The Torah curse of exile, first introduced in the Creation story of Adam expelled from the Garden, the floods of Noach, the dispersal of the Tower of Babel, the exile of Avram’s future born Cohen seed to a land not their own, the descent of Yaacov and his sons to Egypt and their ensuing slavery by Par’o. Together with their liberation on Pesach, Paul’s religious sin:grace supersessionism fulfillment theology rhetoric replaces. But the Paul’s theology rhetoric equally compares to: Americans not under Russian law – either!

The 5th Book of the Torah has a second name משנה תורה, which means “common law”. Roman law by contrast, a “statute law” legislative legal system – NOT a “common law” judicial system. For example: British courts operate on principles of “common law”. Meaning, England unlike the US has no written Constitution. Laws passed by Parliament define the British Constitution! Hence British common law courts do not have a Constitutional mandate from Parliament to declare statute laws passed by Parliament as “unconstitutional”.

The Written Torah Constitution of the 12 tribes who make up the Israelite Republic of conquered Canaan, mandates Sanhedrin common law Capital Crimes and Torts courts. Common law judicial law under the Mandate of the Torah Written Constitution, has the power of “legislative review”. Meaning that the Great Sanhedrin common law court can not only declare a law decreed by any of the tribal-States of the Republic-unconstitutional, but the Great Sanhedrin can re-write the unconstitutional law passed by a tribal authority “State government”, such that this “statute law” decree, now obeys how the Great Sanhedrin courts interprets the intent of the Written Torah. This same legislative review equally applies to “statute laws” imposed by the Central Government/king as well!

Torah common law shares a common denominator with British common law courtrooms in that both legal systems fundamentally and absolutely stand upon previous common law courtroom rulings which share a direct similarity to the current case heard before the court. For example: a murder case heard 50 years earlier NOT a valid precedent for a petty theft case heard before a Torah Torts court today! A comparison of precedent Cases requires some shared connection or similarity between the Cases. A murder case and a petty theft case – simply not similar enough – due to the difference between a Capital Crime vs a Torts damage crime.

Therefore an example of two similar cases: the verses which address the precedent of Amalek in Sh’mot and D’varim. Sh’mot states that Amalek made war upon Israel as a place called Refadim. While D’varim adds “they did not possess fear of Elohim”. D’varim read out of context, but as a precedent for the verse in Sh’mot. D’varim implies that Amalek did not possess ‘fear of Elohim’. But the Book of D’varim, which means Mishna Torah-common law, serves as a precedent (בנין אב) to re-interpret the intent of the verse in the Book of Sh’mot! Neither Esav nor the scion of Esav/Amalek ever accepted the Torah at Sinai. Therefore ‘fear of Elohim’ ie the 2nd Sinai commandment, clearly does not and cannot apply to Amalek. Rather, this lack of fear of Elohim can only apply to the mixed multitude that came out of Egypt/ערב רב.

This same ערב רב stood at Sinai and declared their acceptance of the Torah. But 40 days later worshipped the Golden Calf which they called אלהים. The eternal commandment to war against Amalek, therefore refers not to a physical scion of Esav, but rather to the assimilated and intermarried Jews/ערב רב who bring the curse of Amalek/antisemitism upon all generations of Jews throughout the Ages. Herein a clear example of how Torah common law makes a Mishna Torah – legislative review of the Torah itself!

A similar example: the Torah commandment to remove all חמץ prior to Pesach. Compares to the Torah commandment to count the Omer after Pesach for 49 days – similar cases! Now lets examine the case of Amalek with the case of removing all חמץ\counting the Omer. Just as חמץ carries the din of כרת, so too the ערב רב carries the din of כרת. Rabbi Akiva refers to the Wilderness Generation as not having a portion in the World to Come – כרת. Why? Just as the ערב רב worshipped the Golden Calf-אלהים. so too the Wilderness Generation rebelled and refused to conquer the oath sworn land inheritance – Canaan – sworn as the land inheritance of Avram future born – world to come – chosen Cohen seed.

Hence the intent of counting the Omer compares to removing all חמץ from ones’ house prior to Chag Pesach! The ערב רב did not accept the Torah revelation at Sinai and therefore the ערב רב has no brit inheritance in the World to Come. Therefore the intent of counting the Omer, to remove the tuma Yatzir ערב רב as the dominant spirit which “wrestles against Yaacov in the womb of Rivka”, within the heart; heart spelled in tefillah from the Torah לבבך\כם as a Torah precedent. Rabbi Yechuda understood the repetition of the letter ב as the difference between the Yatzir Ha’Tov vs. the Yatzir Ha’Ra.

Herein an example how Torah common law makes a Mishna Torah-Legislative Review which interprets Written Torah commandments into prophetic mussar applicable to all generations of the Jewish people. Goyim not under – anymore than Americans under Russian law. Neither their NT nor Koran ever once refers to the 1st Sinai commandment לשמה. Both foreign religious books worship other 2nd Commandment Gods. The latter Gods declared as Universal Monotheistic. Monotheism by definition violates the 2nd Sinai commandment. Moshe sent to Egypt as the מלאך of HaShem in this world, to judge the Gods of Egypt through the 10 plagues and splitting of the Sea of Reeds. Furthermore, the Talmud openly and repeatedly states that only Israel – not Esav or Yishmael – accepted the Torah of HaShem in this world at Sinai. The case of JeZeus prayer to his Father in Heaven proves conclusively that JeZeus did not comprehend the tefillah commandment of kre’a shma – acceptance of the Yoke of the Kingdom of Heaven.

The yoke of the Kingdom of Heaven – תורה לשמה לא בשמים היא. Never once does the religions which worship other Gods bring the 1st Sinai Commandment Name. Rather like the Golden Calf substitutes אלהים for the First Commandment Name, which dwells in the hearts/Mishkan of the Chosen Cohen People who accepted alone לשמה this local tribal god, so too and how much more so the God substitutes of JeZeus and Allah Golden Calves.

The removal of chametz prior to Pesach does not “symbolize” removal of pride and sin”. Rather the tuma spirits which define the Yatzir Ha’Ra within the hearts of all generations of Israel forever and to all eternity. Acceptance of the Torah at Sinai learns through the precedents of the judicial oppression of the Court of Par’o who withheld straw and ordered the beatings of Israelite slaves for their failure to meet their daily quota of bricks. Coupled with the story of Yitro, Moshe’s father-in-law who rebuked him, that he himself alone could not judge all the cases of damages suffered among the Israelite people. The Book of D’varim precedent צדק צדק תרדוף links the righteous pursuit of fair compensation of damages through the Courts as the intent of FAITH! Israel came out of Egypt to conquer Canaan with the Faith to rule this land with righteous common law courts. These courts dedicated to pursue justice among our people.

Amalek cannot have “fear of Elohim” any more than can European Xtians during the Shoah – where was JeZeus? Or post WWII Arabs and Muslims who invaded Israel on the same day that David Ben Gurion named the new country with their proclaimed intent to complete the Nazi Shoah and throw the Jews into the Sea. Following the Arab defeats, the collapse of their declared intent to exterminate all Jews in Israel; this Nakba – where was Allah? Amalek simply does not exist as a metaphor for either Xtians or Arabs or Muslims. Amalek the commandment for Jews not to assimilate and marry Goyim on threat of Torah curses destroying Jews like as did the plagues which destroyed Par’o and Egypt together with the destruction of the Gods worshipped by the kings of Canaan.

The Sinai revelation, as expressed through the Mishkan – separates between substance and form – primary vs. secondary. Its not the forms of the Mishkan and later Soloman Temple but rather substance – that the tohor spirits רוח הקודש, revealed after the sin of the Golden Calf, ה’ ה’ אל רחום וחנון etc., that these tohor spirits dominate the tuma ערב רב spirits which define the clash between opposing tohor vs tuma – spirits within the heart. The classic examples of tuma spirits evil eye, evil tongue, and making a barbeque to heaven by way of sacrifices – as did the two sons of Aaron who died. Cain’s offering likewise rejected. The substance of Torah commandments fundamentally requires wisdom. This wisdom defines the k’vanna which time-oriented Torah commandments require. ‘Form commandments’ – positive and negative commandment – do not require k’vanna. Rather these ‘Form commandments’ function as precedents which permits all generations of the chosen Cohen people to make a legislative review of ‘Form commandments’ elevated unto wisdom time-oriented commandments…