On the opening sugya of this the first published commentary upon this specific Mesechta; in this opening public learning of the Talmud, my opening thesis stands and accuses the ראשונים חכמים of the Capital Crime דיני נפשות crime of עבודה זרה – the 2nd Sinai commandment. Based upon גט גירושין, an Av time-oriented mitzva from the Torah. Therefore (this word employs a רמז of swearing a Torah oath), denigrating an Av tohor time oriented Torah commandment prostituted to a rabbinic positive commandment which does not require k’vanna (קידושין the דיוק of גט גירושין), the av tumah perversion of T’NaCH/Talmudic משנה תורה\common law unto Greek/Roman statute halachic law. Avoda zarah statute law determines the posok halacha, based upon cults of personality, like as represented in the statute Tur and Shulkan Aruch codes, rather than Gemara halachic בניני אבות\precedents which serve to make a different perspective reading of the language of this the Av Mishna of קידושין. This sh’itta of Reshonim g’lut scholarship merits a direct Torah curse rather than a blessing. Therefore, this Talmudic commentary calls for a Sanhedrin common law court to judge this dispute made against Reshonim Talmudic scholarship upon the both the T’NaCH & the Talmud – accused of the At tuma דיני נפשות crime of avoda zarah — enforced by NaCH prophetic mussar prophets/police of Sanhedrin Court Torah mandated Constitutional authority to enforce judicial rulings made by the Federal Sanhedrin Courtrooms.

Obviously, to publicly call for the restoration of common law/Legislative Review of Reshonim statute halachic law openly blesses the Zionist success who rose our people out of the European ashes of Shoah, after that Wilderness generations Orthodox rabbinic spies melted the heart of that generations which resulted in the Torah plague curse, known as Chamberlain’s White Paper public betrayal of the Balfour Declaration. That this false oath, comparable to the floods which destroyed the generation of Noach, obliterated and caused the Sun to permanently set upon the British empire. That dead empire gone the way of the dead Assyrian, Babylonian, Roman, Islamic, Mongrel, Ottoman, Austria-Hungarian, Japanese, 3rd Reich, French, British, and USSR, defunct empires that together with the Roman Protocols of the Elders of Zionism NT forgery as dead as the trinity God created through the Nicene Council dogma decree of statute law, together with the Av tuma avoda zarah Allah Golden Calf God which translates the שם השם First Commandment Spirit Name unto the degraded אלהים word translation of Allah. Therefore, the Siddur openly instructs the mussar that Torah oaths can Create יש מאין, תמיד מעשה בראשית מלאכים. Av tuma avoda zarah profanes with the lie that theology and creeds can create Gods either through council or by way of Angels! The latter a perversion equal to profaning Av tohor time oriented Torah commandments unto positive rabbinic mitzvot which do not require k’vanna.
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התם דבמלחמה קאי דדרכו של איש לעשות מלחמה, ואין דרכה של אשה לעשות מלחמה. כתב לה בלשון זכר מתני’ אהדדי. לא קשיין. הכא דלגבי אשה קאי קתני לה בלשון נקבה. התם דלגבי איש קאי דדרכו של איש ליבדק ואין דרכה של אשה ליבדק.
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No. Its the duty upon the woman to check that she has 11 tohor days without spots before going to the mikveh. Therefore its the דרכה של אשה ליבדק. In Jewish law, particularly in Hilchot Nida, women required to check for eleven clean days (tohor) free of any spotting before they can immerse in the mikveh. This is indeed considered part of דרכה של אשה ליבדק. Essential to clarify that women bear the primary responsibility for their own nida status. While men may guide or remind, the act of checking and counting the clean days is inherently the duty of the woman.

This distinction emphasizes the importance of personal responsibility in the observance of family purity laws. Women, not Men, bear this primary Torah responsibility.
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דהא אשה נמי באונס מיטמאה. תני לשון זכר מ”ט? תני שלש משום דרכים ניתני דברים. וניתני שלשה משום דקבעי למיתני ביאה. וביאה דרך.
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Unintentional Tumah – The mention of אשה נמי באונס מיטמאה refers to the concept that a woman, alas often also become tamai unintentionally. This highlights that women, like men, are subject to the laws of tohor and tuma, particularly regarding the status of nida, which has specific ramifications in Jewish common law.

Masculine Grammar (לשון זכר) – The phrase תני לשון זכר מ”ט? raises the question of why the laws are expressed in masculine form. This can lead to a discussion on the implications of language in halachic texts, which often use masculine wording even when referring to obligations that apply to both genders.

Three Reasons (שלש משום דרכים) – The response תני שלש משום דרכים ניתני דברים indicates that the discussion might categorize the concepts into three paths or aspects. This serves to clarify that laws can apply in different contexts or scenarios; complexities around halachic language, obligations of both genders, and nuances in the application of purity laws. . The section ושלשה משום דקבעי למיתני ביאה links these implications to the concept of ביאה (intimacy), indicating that discussion about the laws also has to do with the connections and relations between men and women.

Different Contexts – The laws in question may apply differently depending on the circumstances. For example, the same law might have various implications when applied to men versus women or within different relationships. Complexities of Language – The language used in Halacha can sometimes be nuanced, requiring careful interpretation to understand the intended meaning and application. Obligations of Genders – Certain laws may impose different obligations on men and women, which needs to be acknowledged in discussions of Halacha. Tohor laws: (The most complicated subject in the entire Sha’s according to my Rav Aaron Nemuraskii. Tohor vs. tuma delves into the different “spirits” which dominate the opposing Yatzirot within the heart! The sworn oath brit of Gilgal – the basis of the order of Rabbeinu Tam tefillen – the chosen Cohen people cut a sworn oath brit alliance only to do avodat HaShem dedicating Yatzar Ha’Tov tohor middot holy to HaShem לשמה.) These laws can change based on circumstances, such as the level of ritual purity required for different people or situations.

The mitzva דאורייתא של קידושין לשמה – obey the brit between the pieces oath that the seed of Avram shall number as the stars of the sky. The Avot the fathers of the chosen Cohen people. This unique people, created through observance of time oriented Av Torah commandments places the primary burden to educate the Cohen children born through this marital union to learn and understand the obligation sworn at Gilgal, the Rabbeinu Tam tefillen k’vanna, to do Avodat HaShem service only through the dedication of Yatzir HaTov tohor spirits from within our hearts לשמה.

Hence the laws of קידושין exclude Goyim by definition. 1. Goyim never accepted the revelation of the Torah at Sinai; both the New Testament Protocols of the Elders of Zionism forgery and the Koran dictated by the מלאך גבריאל – جبرائيل (Jibril) to Muhammad exactly/perfectly duplicate the sin of the Golden Calf Av definition of tuma avoda zarah. The Torah directly condemns all word translations which pervert the Divine Presence Spirit Name unto word translations for God. Nothing in the Heavens, Earth, or Seas comparable to the revelation of the Divine Spirit Name commanded לשמה at Sinai.

This passage exemplifies the structured way halacha discusses purity—acknowledging that both men and women have responsibilities while using language that could be historically skewed towards men. Our Gemara addresses complexities around halachic language, obligations of both genders, and nuances in the application of tohor laws. תני שלש משום דרכים ניתני דברים because 3 qualifies as a חזקה.

What distinguishes a אב משנה from all other Mishnaot which the Gemara comments upon through bringing similar common law precedents from other Gemarot? The Siddur, specifically the kabbalah behind the Shemone Esrei places a “stamp” of Order upon the Talmud. As the opening blessing of Shemone Esrei contains a blessing of שם ומלכות. The Shemone Esrei, like the קריא שמע וברכת כהנים lacks שם ומלכות. The classic rabbinic blessing with שם ומלכות: ברוך אתה ה’ אלהינו מלך העולם. Av time oriented commandments absolutely unquestionably and definitely require k’vanna. The k’vanna required – the intent to swear a Torah oath brit alliance through swearing a תולדה of an oath. Yom Kippur definitively proves the power of swearing a Torah oath! Even HaShem had to make t’shuva and annul his vow to make of Moshe Rabbeinu’s seed the chosen Cohen people instead of Avraham Yitzak and Yaacov.

Acceptance of the yoke of the kingdom of heaven – תפילה דאורייתא קריא שמע – acceptance within the Yatzir HaTov within the heart to breath life into the soul of the Chosen Cohen People through the sanctification of Av tohor time-oriented commandments which fundamentally require this יסודי כוונה. The Torah, Nach, Holy Writings/T’NaCH, the Talmud & Midrashim, and patently but of course the Siddur – doing any and all time oriented commandment requires the יסודי כוונה of breathing חיים into the soul of the generations of the Chosen Cohen to חיי מדור לדור the oath brit cut at the brit between the pieces which Creates the Chosen Cohen people through the קידושה of Av tohor time oriented commandments. The language תמיד מעשה בראשית twice repeated in the opening “blessing” which surrounds tefillah דאורייתא קריא שמע, this language serves as a פרדס רמז to time oriented Av Torah commandments.

Tefillah דרבנן, the Shemone Esrei lacks שם ומלכות, which the opening first blessing absolutely requires! Hence translating שם ומלכות, misses the point and idea of this סוד Torah concept of swearing an oath brit alliance. Translating שם ומלכות like a screen door on a submarine. Common law does not “learn” through translations but rather only through making פרדס inductive reasoning comparison of similar precedent Cases. The T’NaCH makes its precedent Case comparison through similar sugyot containing a fixed sh’itta of counting the שם השם לשם מידות י”ג revealed to Moshe at Horev on Yom Kippur. The kabbalah of rabbis Akiva’s פרדס, Yishmael 13 rules of logical comparison methodologies which apply directed to the Holy Writings of the NaCH functioning as a Gemara to the, so to speak, Mishna Books of the prophets.

The Talmud directly resembles a loom with its warp/weft opposing threads; Talmud has its aggadah and halacha opposing threads which in scholars in each and every generation determine the Way, Path, Truth that the culture and customs of the Chosen Cohen people walk therein: Walk before Me and be holy. Av tohor time oriented commandments define the Chosen Cohen Walk before HaShem.

Since ק”ש, ברכת כהנים, ותפילה – אין להם שם ומלכות, as clear as the Sun in the heavens on a cloudless Summer day Name and Kingship translations do not amount to squat in defining the כוונה של שם ומלכות. Only Torah בניני אבות-precedents can possibly grasps the intent of the meaning of שם ומלכות. The Torah instructs that the Cohen HaGadol pronounces the שם השם לשמנ on Yom Kippur. Mesechta ר”ה introduces blowing the shofar. Blowing a horn requires air pressure from the lungs. But tefillah a matter of the heart.

Therefore a person when blowing the Shofar on ר”ה must discern the כוונה between blowing air from his lung from blowing the Neshama soul dedicated on ר”ה to remember the Torah rebuke אל, the opening branch Spirit revealed at Horev following the repetition of the שם השם לשמה\שמע. The concept of שם, its not a word translation like as made at the Sin of the Golden Calf by the ערב רב שאין להם יראת אלהים. The word translation of אלהים, JeZeus, or Allah not “ONE” with the Spirit Divine Presence first Sinai commandment revelation – the greatest Torah commandment: תעשה מצוות לשמה.

Hence מלכות similar to מלאך. את הרוחות של י”ג מידות מן התורה – these Divine Spirits, like the שם השם. The breath Creation into other spirits called מלאכים by means of swearing a Torah oath through שם ומלכות. Herein explains the סוד kabbalah of the mitzva of tefillah, as opposing to saying the praises contained in Tehillem. The latter serves as a Gemara which explains the k’vanna of the prophetic mussar expounded by the NaCH prophets.

Reshonim commentaries on the Talmud Midrashim T’NaCH and – but of course – Av Siddur – failed to teach this kabbalah יסודי. Learning Talmud actively entails that the down stream generations make their פרדס דרוש pursuit of בניני אבות precedents expressed through the Holy Writings to the NaCH prophets etc. The 13 rules of rabbi Yishmael best serve the Holy Writings “Gemara” commentary made upon the NaCH Prophets “Mishna”. These diverse texts, on the surface so completely different and unalike — all stand upon the kabbala יסוד של משנה תורה. Talmudic common law not learned by reading Dof Yomi. Nor the Hebrew T’NaCH its mussar even remotely understood by reading the T’NaCH on par with a Harry Potter fiction story of a replacement Messiah for the witching world – for he whose name forbidden to pronounce. As if that name compared to the שם השם לשמה. Just that simple. No fancy dance’n.
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גופא: אי הכי קשו קראי אהדדי, וקשיא נמי מתני’ אהדדי קראי אהדדי. לא קשין. הכא דבתורה קאי, ותורה איקרי לשון נקבה; דכתיב (תהילים יט) תורת ה’ תמימה משיבת נפש; עדות ה’ נאמנה מחכימת פתיה. כתב לה בלשון נקבה. התם דבמלחמה קאי דדרכו של איש לעשות מלחמה, ואין דרכה של אשה לעשות מלחמה כתב לה בלשון זכר.
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Kiddushin 2b, כי יקח איש אשה, and the gendered verb “יקח” — “take.” The Gemara explores why Torah uses masculine forms in some contexts and feminine in others. This verse, used as the proof-text that Torah often grammatically feminine, since תורת ה׳ תמימה uses the feminine form. The masculine usage is justified through verses like: דברים כ”ד:ה – כי יקח איש אשה חדשה… לא יצא בצבא ולא יעבור עליו לכל דבר; נקי יהיה לביתו שנה אחת ושמח את אשתו אשר לקח. Another example: דברים כ:א – כי תצא למלחמה על אויביך. Precedents: שמות רבה ל”ג:א, ויקרא רבה ל״ה:א Torah common law employs Midrash as a Reverence Book, as opposed to just another novel.

בדרך אחד יצאו אליך” — masculine. ובשבעה דרכים ינוסו לפניך” — also masculine. But “תורת ה׳ תמימה משיבת נפש” is feminine. When the verse speaks of Torah, “דרך” takes feminine form (“תורה” = נקבה). When it speaks of warfare, “דרך” takes masculine, since “דרכו של איש לעשות מלחמה.

רבנו בחיי בן אשר, the other son of the Rosh. His brother, Rabbi Jacob ben Asher, commonly known as author of the Tur. The Tur, the first to make a colage of Reshonim opinions upon statute law deductive reasoning which attempts to make a shallow reactionary flat reading of halachot which originate from the Talmud, but whose most essential connection to their Mishnaic language, completely and totally ignored by these statute law heretics.

His infamous work on Jewish law, the Arba’ah Turim, dishonored the Rosh, who rejected the Rambam’s statute halachic law perversion. Rabbi Asher ben Jehiel (the Rosh), a prominent harsh critic of the Rambam, known for his works on Jewish common law, opposed the Rambam’s statute law code. Rabbeinu Bachya, the son of the Rosh and brother of Asher, the heretic, supported the Rambam premise that its permitted to distort Talmudic common law unto Roman statute law; just as Aristotle’s deductive syllogism – the Rambam revisionist history – replaced rabbi Akiva’s פרדס inductive reasoning of kabbalah, which defines the k’vanna of the Oral Torah revelation at Horev – with Aristotle’s Tzeddukim supported deductive syllogism. So too and how much more so the false messiah of JeZeus does not replace the Torah obligation upon the Moshiach to rule the land with righteous Judicial justice. Unlike how king David court treated the Baal of Bat Sheva.

The contrast between Talmudic precedent-based reasoning and codificatory statute models influenced by philosophical and bureaucratic systems like those of Rome or Aristotle. The Rosh argued that reducing halakhah to a statute book severs it from Gemara reasoning and precedent. In his introduction to Piskei ha-Rosh, (The Rosh lived during the 14th century in Spain and later in Germany. The work summarizes and clarifies Jewish law (Halakha) based on earlier sources, particularly the Talmud. It serves as a guide for practical law, helping to resolve legal disputes and questions. Piskei ha-Rosh, organized by topics and often mirrors the structure of the Talmud, making it easier for scholars and students to navigate the material.), he writes explicitly that halakhic clarity comes only through reasoning from Talmudic sugya, not through memorizing codified rules…לא מפני שסומך אני על דברי, אלא מפני שראיתי עיקר הדין מן הגמרא. Dof Yomi by stark contrast totally uproots sugya integrity like as did the Rambam’s code uprooted Gemara precedents to understand the k’vanna of their Mishna – viewed from different precedent perspectives, multiple and diverse viewpoints.

The כסף משנה, Karo’s commentary attempted to correct the central flaw in the Rambam perversion of halacha unto assimilated Roman statute law-cult of personality decrees. Yet his כסף משנה failed to link the sources for the Rambam halachot to similar halachot poskined by the B’HaG, Rif, and Rosh common law halachic commentaries. The purpose of halachot located within Gemara sugyot – similar Case/Rule precedents which permits down-stream generations to view the language of both the sugya itself and משנה תורה – the language of the Mishna itself viewed from a completely different perspective. Clearly the Rambam failed to grasp that משנה תורה means “Common Law”, ruled through Torah mandated Court-rooms; rather than, as he held, religious ritual observances kept by religious “Orthodox” Jews. Prophets enforced judicial rulings, they served as the policemen of the Sanhedrin Federal Court system.

Rabbi Jacob ben Asher (the Tur), his Arba’ah Turim systematized halacha into egg crate like categories (Orach Chayim, Yoreh De‘ah, Even ha-Ezer, Choshen Mishpat). Rabbeinu Bachya ben Asher, his hermeneutic system integrates Rambam’s Ta’amei ha-Mitzvot (reasons for the commandments) rationalism with kabbalistic and midrashic allegory. He frequently uses Aristotelian categories (e.g., form/matter) alongside Zoharic metaphors — bridging rationalist and mystical traditions. But unlike his brother the Tur, his work employs Midrash as a resource of symbolic precedent which aligns more with פרדס-type reasoning than statute law. So while Rabbeinu Bachya absorbed elements of Rambam’s philosophy, his method remains aggadic–hermeneutic, not a legislative distortion. He didn’t codify halakhah; rather, he made his priority placed upon exegetical synthesis.

The shift away from T’NaCH/Talmudic common law unto Aristotelian deduction, which post the Rambam civil war, supplanted the judicial court-room law, replaced with substituted simplified religious ritual observances! The Tur and Rambam codified halakhah into a system resembling Roman statutory jurisprudence. Rabbeinu Bachya, though a spiritual exegete (focused on their spiritual significance and deeper meanings rather than merely their literal or historical context). alas, philosophically he too legitimized this ירידות הדורות shift, by reconciling Torah hermeneutics with Aristotelian logic — thus laying a metaphysical foundation for halacha’s rationalization.

Midrash serves as A) the primary commentary to Talmudic aggada. B) an important tool for resolving language dikduk/grammar and meaning for how the Talmudic aggadic passages interpret NaCH prophetic mussar.

The Midrash Rabbah and its sister collections (Tanchuma, Mekhilta, Sifra, Sifrei) form the foundational commentary corpus for understanding aggadic material in the Bavli and Yerushalmi. R. Sherira Gaon (Iggeret, 10th c., also known as an epistle or letter), describes Midrash as the source pool (me’kor) from which the aggadot of the Talmud drew prophetic T’NaCH mussar interpretations. The academies, he writes, transmitted both halakhah and aggadah, with the latter preserved in Midrashic anthologies.

Rashi and Tosafot frequently cite Midrash Rabbah or Tanchuma to explain difficult aggadot in the Gemara — treating Midrash as its commentarial background. For example: Rashi on 61b בכל לבבך of mesechta ברכות. quotes Devarim Rabbah to clarify aggadic context. The Maharal of Prague explicitly argues that to understand Aggadah of the Talmud, one must read Midrash Rabbah, for the language of Aggadah – symbolic, and “דרש אחד מאיר פני דרש אחר.” Hence Midrash compares to the different layers of a cake by which succeeding generations learn and interpret aggadic prophetic mussar, which defines the k’vanna of halachot throughout the Shas Talmud Bavli and Yerushalmi.

The RambaN in his introduction to his commentary on the Chumash states that Midrashic Aggadot are “מאמרי חז״ל הנאמנים” transmitted with the same authority as halakhic traditions, though intended to elucidate revelation and prophecy through metaphor and סוד. Impossible to learn Midrash divorced from פרדס logic. Hence the Rambam wrote no commentary upon Midrash because he abandoned פרדס inductive logic for the simpler syllogism deductive reasoning developed by Plato and Aristotle, which the Tzeddukim supported in the Hanukkah Civil War.

Midrash operates as a linguistic–juridical tool, dissecting the nuances of Hebrew syntax and morphology to extract halakhic or moral implications. This – precisely how derash differs from peshat — דרוש a method of interpretive jurisprudence, not “homily.” (a religious discourse or sermon that provides interpretation and application of scriptural texts, typically delivered during a religious service.) Sifra (Torat Kohanim) and Sifrei built entirely on dikkdukic precision. “ריבה הכתוב” (inclusion/exclusion logic); “יתור לשון” (extra word usage); ההידיע, את, גם, etc. These function as the grammar of revelation — how law and prophecy encoded through linguistic form.

Even the Rambam in his introduction to his commentary on the Mishna acknowledges Midrash’s grammatical function — distinguishing midrash halakhah (based on linguistic structure) from midrash aggadah (based on allegorical language), yet both bound by grammatical fidelity to Scripture. Rabbeinu Bachya ben Asher in his introduction to the Chumash commentary explicitly says: “הלשון הקדוש… נדרשת בשבעים פנים, וכל דרש תלוי בדקדוק הלשון.” Midrash is thus the interpretive mechanism through which the prophetic mussar of Tanakh — decoded — a philological discipline, not mere storytelling.

Sherira Gaon, Rashi, Maharal — Midrash serves as the background commentary to Talmudic Aggadah, revealing its conceptual precedent and metaphoric coherence. Sifra, Sifrei, Rambam, Rabbeinu Bachya: Midrash refines language precision — using dikduk and syntax to interpret prophetic mussar and the Talmud’s use of NaCH texts.

עיין שמות רבה כ״ט:ד. משיבת נפש, עדות ה’ נאמנה מחכימת פתי. Learning requires an investment of both time and patience. A central flaw of religious books of Torah halacha, readers of these religious comic books, grow to fervently believe that they understand the depth of halachic intent based upon their reactionary shallow reading of halachic rulings ripped away from their Talmudic contexts which originally employed these halachic precedents as a chief tool to make a משנה תורה re-interpretation of both the language of the sugya of Gemara as well as the language of the Mother Mishna as well. Assimilated Roman statute law halacha directly compares to apple vinegar which lacks the essential “mother”.

Apple vinegar is produced through the fermentation of apple juice. The “mother” is a substance composed of acetic acid bacteria that forms during fermentation, which is often considered vital for quality vinegar. In this metaphor, the “mother” symbolizes the authentic, organic essence or foundational principles that give a legal system its depth, integrity, and longevity. The adoption of ritual halacha without understanding its underlying purpose and connection to a specific Mishna, leads to a dilution\perversion of their original meaning and intent.
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מדרש רבה יתרו פרשת כט:ד — (תהלים יט) תורת ה’ תמימה משיבת נפש. א”ר לוי וכי לא היה גלוי לפני המקום שאם הוא מראה כבודו לישראל ומשמיען קולו שאינן יכולין לעמוד. אלא צפה הקב”ה שהן עתידין לעשות עבודה זרה שלא יהו אומרין אלו הראנו את כבודו ואת גדלו והשמיענו את קולו לא היינו עושים ע”ז. לכך נאמר שמעה עמי ואדברה
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Rabbi Levi expounds the p’suk תהלים י”ט תורת ה׳ תמימה, his drosh interprets Torah as the restorative path — derekh teshuvah — against the derekh ha-avodah zarah. Does restricting קידושין limited to a קום ועשה מצוה away from a tohor time oriented Av commandment qualify as avoda zarah?

Chazal repeatedly warn that reducing Torah to technical compliance while detaching it from oath brit basis borders on avodah zarah because it divorces the act from the One who commands. Sanhedrin 63b – “כל העושה מצוה שלא לשמה, כאילו עובד עבודת כוכבים.” When a mitzvah is isolated from its covenantal derekh and turned into a detached ritual or statute, the form may remain but the orientation can drift toward derekh avodah zarah. Reducing the covenant of marriage to an act of legal acquisition risks mischaracterizing its derek. If one performs קידושין purely as a formal “transaction” without its covenantal frame—the mutual oath binding within brit Torah—then functionally, yes, it parallels derekh avodah zarah: a ritual form emptied of covenantal consciousness.

Rabbi Levi’s “תורת ה׳ תמימה משיבת נפש” teaches that Torah restores the nefesh precisely because it is whole—תמימה. Fragmenting Torah into isolated קום ועשה acts without the tohor Av-command time-axis destroys that wholeness; what remains Av tumah avoda zarah. A mitzvah detached from its derek Torah orientation, simply not a neutral error—but structurally akin to avodah zarah, because it replaces divine command with human formalism. In Midrash Tanchuma Yitro ח, where the giving of Torah is described as קידושין between God and Israel—thereby showing that true קידושין must mirror תורת ה׳ תמימה rather than a transactional statute?

Midrash Tanchuma, Yitro 8:
בשעה שנתן הקדוש ברוך הוא את התורה לישראל, אמר להם:
הרי אני נותן לכם ספר הקידושין; מכאן והלאה אתם לי ואני לכם.
אמרו כל אשר דבר ה׳ נעשה ונשמע — ככלה המקבלת ספר קידושיה.
ונתן להם תורה — כספר כתובה.

Thus restricting kiddushin to a bare קום ועשה betrays its the oath brit that time oriented commandments create, in the image of HaShem the first born Chosen Cohen people in all times and generations. Midrash Tanchuma shows that kiddushin serves as a reenactment of Sinai; therefore, divorcing קידושין from its tohor Av time-oriented commandments renders the mitzva of קידושין unto but an empty form. In lateral Sanhedrin jurisprudence perverted into ritual religious orthodox observances, an empty void; structurally identical to avodah zarah: worshiping the shell rather than the living brit.

דתנן בז’ “דרכים” בודקין את הזב. ניתני ז’ משום דקא בעי למיתני “דרך” ואשכחן דרך דאיקרי לשון זכר דכתיב (דברים כה) בדרך אחד יצאו אליך ובז’ דרכים ינוסו לפניך. אי הכי קשו קראי אהדדי. (שמות יח) והודעת להם את הדרך ילכו בה

As the Gemara common law brought the precedent of the Mishna of זבין, so too the Torah – the basis of Sinai common law compares one verse against another. The study of both requires a כלל\פרט discipline. Both p’sukim learned within the larger context of their “containment force” sugya and then to compare that sugia through פרדס דרוש to some other similar sugia which instructs the same prophetic mussar. Its this disciplined wisdom of learning wherein the down stream generations can themselves make an aliyah from a תולדות קום ועשה מצוה לאב תהור זימן גרמא מצווה.

Common law requires down stream generations to do their own research. Torah wisdom does not compare to the Harry Potter New Testament fiction wherein Xtian read their pathetic bible translations for entertainment. The דרוש wisdom of searching the T’NaCH for precedents, specifically mussar precedents, serves that the basis יסוד of the kabbalah of פרדס. This “בראשית” of how to correctly learn the Talmud, a wisdom which requires down stream generations to learn the T’NaCH לשמה. Meaning, it requires that later generations count the שם השם in a cyclic revolving 13 middot repetition, as found throughout the literature of the T’NaCH. This pre-amble of דרוש wisdom serves as the “beginning” of Torah wisdom.

This wisdom permits the generations to compare one sugya of T’NaCH with other similar sugyot of T’NaCH based on the foundation that both sugyot share the exact same שם השם number count common denominator between one sugya compared to other precedent sugyot; having counted the שם השם systematically employing the model of the 13 middot revelation at Horev which affixes the middot of אל רחום וחנון וכו to the שם השם throughout the literature of the T’NaCH Torah and NaCH. The Holy Writings, they serve by comparison as the Gemara to the Mishna. Hence the Holy Writings rely upon the middot of rabbi Yishmael to serve as precedents which, in their turn, they interpret facet interpretations of the intent of the language of the Prophets – like the Gemara makes a משנה תורה reinterpretation by reviewing the original language of the Mishna viewed from an entirely different perspective.

Herein defines how to correctly learn and study the language of both the T’NaCH, Talmud, and Midrashim literature. Just that simple, no fancy dance’n. This sh’itta separates the Baali Tosafot commentary on the Talmud from the Rambam assimilated Xtian bible thumping Jimmy Swaggart sex whore trash. The post Rambam Civil War rabbis cannot scream “I have Sinned”. Off the path Orthodox Judaism – prior to the Shoah, slandered Zionism’s efforts to achieve Jewish self determination in Mandate Palestine. That Wilderness Generation rejected making Aliyah to the land, after the off the path Orthodox רשע spies melted the heart of their generation! A good name reputation/fear of heaven\ compares to a balloon floating over a field of cactus.

The study of T’NaCH and Talmudic common law, not like the off the path Orthodox Yeshivot who demand study this or that Reshon and slit pilpul hairs between opinions made by folks a 1000 or more years after the sealing of the Gemara by rabbis Ashi and Ravina! T’NaCH and Talmud – Common Law NOT statute law, with its cults of personalities!

פרדס inductive reasoning denounces the lie, that later generations cannot dispute opinions held by earlier generations! No one generation holds a lock & key over פרדס logic. Our Sages sealed the T’NaCH, Mishna, Gemara, and Siddur – that all generations share the same exact masoret. The Talmud codification permits the generations to study פרדס logic as expressed through every Mishna, wherein its Gemara commentary learns the k’vanna of the faceted language of each and every Mishna by way of comparative precedent cases. The genius of פרדס logic, it permits downstream generations to compare one sugya to other similar sugyot! Just that simple. No fancy dance’n. Precedents do not come from Reshonim sources as the Tur and Beit Yosef confuse. Precedents come from other Primary Sources – only. Herein defines Torah common law.

Moshe said to Yitro: יבא אלי העם לדרש אלהים. As a loom has its warp & weft threads … Talmud has its Aggadah and Halacha. דרוש ופשט affix to the Aggadic learning of the T’NaCH prophetic mussar. רמז וסוד explore the depth of halachic ritualism. These warp\weft threads weave the culture and customs, the minchagim and traditions of the chosen Cohen sons and daughters of the Avot for all generations unto eternity. The av tumah death of assimilation and intermarriage makes a כרת like as did the Wilderness generation which has no portion in the world to come. Israel only accepted the first two commandments at the Sinai revelation prior to the translation sin of the Golden Calf.

Tacharat HaBeit – Purity of the Home, commonly associated with the specific case of קידושין touching the relationship between Husband and Wife. The baal both requires and depends upon his wife to check her vaginal discharge expanded from 7 to 11 days without any spots. But this specific model equally applies to how the Courts weigh and judge Torts and Capital Crimes as well. Our Gemarah shall now bring a בנין אב from ספר דברים\משנה תורה, which can elevate a קום ועשה מצוה – שלא צריך כוונה להזמן גרמא אב מצוה שנזקוק כוונה. The House of Aaron anointed “Moshiach” by Moshe Rabbeinu on the condition that both he and his sons agree to only approach their “avodat HaShem”\public service/ in a tohor state wherein the spirits within their hearts; (Yatzir Ha’Tov dominate tohor over the spirits of their Yatzir Ha’Raw tumah).

The so called 10 Commandments, repeated twice in the Torah serves as precedents to “remember” the crushing cruel oppression of Egyptian slavery. Torah teaches common law, does not compare to the Protocols of the Elders of Zionism-New Testament substitute theology counterfeit fiction story of messiah Harry Potter.

The p’suk שמות: יח:כ contained within the larger פרק: יח:א – כז. Herein stands a פרט\כלל. Recall that Moshe Rabbeinu’s first born son Gershom worshipped avoda zarah; assimilation and intermarriage the 2nd Commandment Torah curse, applicable to all down stream generations. The rabbis of the “Golden Age” of Spain abandoned and forgot the sacred dedication of the lights of Hanukkah – to interpret the Written Torah through פרדס inductive logic בלבד. In this sense the lights of Hanukkah compares to Islam’s strict Tawhid monotheism; no other logic system permitted to interpret the כוונה of the Written Torah other than פרדס inductive reasoning. Rambam’s reliance upon Greek syllogism deductive logic directly compares to the confession made by preacher Swaggart after caught with a whore in a hotel room — the buckets of tears of Tammy Faye Bakker. A fraud false דרך, once exposed – Baal believed no more.

An exact דברים בנין אב for (שמות יח) והודעת להם את הדרך ילכו בה … and that’s – משנה תורה כא:י כג: ג. Israel came out of Egypt with the explicit purpose to conquer the lands of Canaan. Zionism stands on the foundation: Jews have equal rights to achieve self-determination in the Middle East. In 1948 and again in 1967 all Arab countries, no different from the kingdoms of Canaan, who stood united in their opposition for the 12 Tribes of Israel war aims to achieve national self-determination and Independence. The UN fraud of “Land for Peace” or the European divide and conquer imperialism “Two State Solution”, no different than the counterfeit Protocols of the Elders of Zionism New Testament false messiah Roman forgery.

Baptizing the Rambam’s assimilated/perverted statute law code – this directly compares to the din of בן סורר ומורה איננו שמע בקול אביו ובקול אמו. The Book of D’varim conclusively states that Torah common law not Greek/Roman statute law. Converting Torah common law to Roman statute law utterly dishonors our fore-fathers. Despite the need of scattered Jewish g’lut communities for a simplified version of halachic observances, the Rambam breach the faith of the B’HaG and Rif common law codifications. He failed to provide his Gemara sources for his טיפש פשט simplification of halacha. The Rambam translation of halachic language does not in any way, shape, fashion, or form, assist down stream generations to learn Talmudic common law. In point of fact, he declared that his code had effectively replaced the Talmud altogether.

Rambam’s arguments concerning the Talmud being archaic after publication of his work serves as a ‘predicate-anidate’ to similar arguments made much later by Reform rabbis. The Reform movement hopped onto the Rambam band-wagon, they sought to align Jewish practice with contemporary society e.g. assimilation and inter-marriage, no different than the curse of Spanish Jewry. Both perspectives advocate for a thoughtful approach to tradition, emphasizing the need for relevance in changing contexts. The rediscovery of the concealed ancient Greek philosophies discovered consequent to the Arab invasion of Spain, the Spanish rabbinic leadership blew out the Hanukkah lights. Herein explains why a majority of the rabbis in France, specifically in Paris, n 1232 declared a נידוי ban upon the Rambam, in agreement with the Spanish Court of Rabbeinu Yonah.

Rambam supporters prevailed, and thereafter imposed revisionist history which sought to limit the dispute between the Rambam and the Rabbeinu Yona. Yeshivot do not instruct concerning the conflict over common law vs statute law. Instead post the Rambam Civil War rabbinic authorities whitewash the “dispute” by not encouraging students to study philosophy. Rabbinic studies of T’NaCH limit research strictly and only to פשט. The study of the Talmud branches either into pilpul studies which examine minute distinctions between different commentaries. Yeshiva students taught basically to read the Talmud, dof Yomi for example, and study the halachic codes to learn a more in-depth analysis of halacha. This modern style of education, it resembles to a Man who sleeps with multiple mistresses, which he conceals from his wife! That’s the Torah mitzva of קידושין?

Safer D’varim directly addresses unethical conduct in marital relations. It’s mussar defines the path walk wherein the Torah understands the mitzva דאורייתא of קידושין. Yet the commentary addicted Yeshivot, beyond worshipping words, fail to grasp the prophetic mussar of the Torah mitzva of קידושין. It takes work to “love” a woman whose stories you have already heard a thousand times before. When a rancher brings a bull to a cow in heat, he does not repeat the breeding over and again with the same cow. קידושין all about raising bnai brit children and educating those children in the tenets of the oath brit faith. קידושין does not in any way compare to breeding cows or goats. A man should he lose the trust of his wife, a balloon once popped very hard to blow up again.

The sugiah which contains דברים כה:יח, contains the prophetic mussar touching Amalek. Why does antisemitism explode upon very generation of Jews who have ever lived? The answer to this riddle rests not upon Goyim who hate Jews. Rather Jews who hate Jews. יראת אלהים not a spirit nor a wisdom that a man can acquire through rote learning. How many men pursue their goals and dreams utterly oblivious to their good name reputations? The curse of Amalek antisemitism afflicts all generations of Israel because we worship other Gods. When the chosen Cohen people have no more knowledge of the culture and customs which define the unique Cohen identity of self; when Jews pursue the customs and practices of Goyim societies – none of which ever accepted the revelation of the Torah at Sinai touching the Chosen Cohen People; clearly such av tumah Jews cause the Torah curse of Amalek to plague our people like as did the hard heart of Par’o responsible for the 10 plagues. Just that simple. No fancy dance’n.

Have argued that the Book of בראשית introduces not only the Avot but rather the Av tohor time-oriented commandments a משל\נמשל logical distinction. That the Books שמות ויקרא ובמדבר – they introduce תולדות קום ועשה ושב ולא תעשה מצוות שלא צריך כוונה. While the closing 5th Book of the Torah introduces the Common law name משנה תורה. That in point of fact Rabbi Yechuda HaNasi named his Mishna based upon the Mishna Torah second name of the Book of D’varim.

The “Av” Mishna of ברכות introduces ק”ש as tefillah דאורייתא as a time-oriented commandment known as acceptance of the yoke of the kingdom of heaven. Hence a person who does not recognize time-oriented commandments does not accept the yoke of the kingdom of heaven through the Torah mitzva of tefillah. Rabbi Yechuda’s common law Mishna stands upon precedents. The very name Mishna stands upon the D’varim precedent of Mishna Torah. Rabbi Yechuda’s Mishna a record of the judicial rulings of Sanhedrin courtrooms.
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The Torah curse of g’lut, Jews lose the wisdom how to observe and obey the Torah commandments – specifically Av tohor time-oriented commandments-לשמה. This most essential commandment, the Rambam’s Sefer Ha’Mitzvot totally ignored. The Rambam organized the Torah commandments – limited strictly to the language of the Torah itself alone. The B’HaG, a last generation Gaon scholar, rejected this fatal erroneous premise which the Rambam’s assimilated Greek deductive logic arrogantly assumed as an obvious precondition of what separates דאורייתא כנגד דרבנן מצוות.

The RambaN, in his work מלחמת השם, harshly, No, bitterly criticized the Baal HaMaor who opposed the fossilization of the Talmud into a codified code of ritual halacha. The Baal HaMaor understood that both Talmud and T’NaCH, both משנה תורה\Common law legal systems. That rigid codes of ritual religious law changed judicial common law unto religious ritual observance.

Converting Talmudic halacha into a legal code, as did both the Rif and post Rambam – Rosh, directly threatened the study of T’NaCH/Talmud משנה תורה\Common Law legal jurisprudence which judged upon legal scales how to make fair restitution of damages inflicted by one upon another Jew. The Baal HaMaor correctly perceived this inherited threat. The RambaN fundamentally failed to grasp the gulf of avoda zara which separates tohor spirits from tumah spirits within the two conflicting Yatzirot within the heart. No different than the משל of Yaacov vs. Esua wrestling within the womb of Rivka.

Rabbi Yechuda HaNasi interpreted the k’vanna of tefillah דאורייתא – the mitzva of tefillah – as expressed through the Written Torah language of קריא שמע. The Rambam in his 5th positive commandment declared the mitzva of tefillah as a mitzva דאורייתא just as had the Code of Commandments of the B’HaG’s introduction to his הלכות גדולות. The Rambam mocked the B’HaG opinion wherein he ruled Talmudic mitzvot דרבנן as mitzvot דאורייתא. And yet the Rambam, like the B’HaG, ruled in his Sefer Ha’Mitzvot introduction to his own halachic codification Yad HaZakah, that tefillah constituted and qualified as a mitzva from the Torah. The RambaN criticized the RambaM, he clearly proved that the language of “tefillah”, refers to the Shemone Esrei. And the latter tefillah, as clear as the Sun in the sky on a cloudless day, a mitzva דרבנן.

Both the RambaM and the RambaN utterly failed to discern the opening Av Mishna of ברכות which opens with קריא שמע ערבית as opposed to ק”ש שחרית. What defines the k’vanna of acceptance of the Yoke of the Kingdom of Heaven?

Kre’a Shma – tefillah from the Torah itself. The Gemara of ברכות debates whether the blessings which surround the ק”ש, if they expressed a mitzva from the Torah, specifically remembering the freedom from Egyptian slavery, or the ק”ש עצם language itself – constituted the actual mitzva from the Torah of tefillah: acceptance of the yoke of the kingdom of heaven as a tohor time-oriented commandment.

The language of the Gemara assumes that the down stream generations understand – that this debate addresses the mitzva דאורייתא vs. דרבנן as addressing the mitzva of tefillah itself … framed through kre’a shma vs Shemone Esrei compared to kre’a shma vs. the blessings which surround the kre’a shma. The Gemara did not explicitly declare that their debate concerning the valuation of the merits of the blessings which surround the ק”ש or the mitzva of ק”ש alone itself … the mitzva of accepting the yoke of the kingdom of Heaven … defined the substance of an Av tohor time oriented commandment do cause the Cohen inheritance to pass down from generation to generation only by way of tohor time-oriented commandments. Only this Av Torah commandment continuously creates יש מאין תמיד מעשה בראשית the chosen Cohen people from NOTHING.

This subtle מאי נפקא מינא\רב חסד required distinction, the language of the Gemara required that all down stream generations learn through making the required logical דיוק/inference of reasoning! In the Gemara debate over the blessings vs the actual ק”ש, never did it explicitly mention — NOT time-oriented commandments which require prophetic mussar as its כוונה, NOR tefillah as either דאורייתא או דרבנן which framed the substance of the Gemara debate in ברכות in the first place. This fundamental מאי נפקא מינא רב חסד middah distinction separates Av tohor time-oriented commandments from תולדות positive and negative commandments (as located in the Books שמות ויקרא ובמדבר).

The Rambam halachic statute law assimilated codification translated Aramaic into Hebrew. The Rambam simply a glorified translator. But his service does it resemble תרגום אונקלוס translation of the Torah into Aramaic, based upon the need that Jews now spoke the Aramaic of the Assyrian empire as their mother tongue? Or does the Rambam pervert פרדס קבלה inductive reasoning unto a Greek/Roman logic of syllogism deductive reasoning which stands upon the order of statute law? This latter possibility, its the מאי נפקא מינא רב חסד which separates the service of תרגום אונקלוס from the Av tumah avoda zarah of the Rambam’s treif halachot. This tohor midda separates the tohor Yatzir HaTov from the tumah Yatzir HaRaw within the heart. ב’ ראשית stands as the Torah precedent by which this opinion exudes its confidence.

Not simple. Both the RambaM and the RambaN disgracefully permitted their Yatzir HaRaw to dominate. They failed to make the required logical דיוק and discern that the Gemara מחלקת concerning the “value” of the blessings around the ק”ש as opposed to the עצם language of the ק”ש, that this dispute debated both time-oriented Av commandments vs. תולדות positive commandments which do not require k’vanna; what defines the mitzva of תפילה דאורייתא כנגד דרבנן, applies equally to the blessing which surround the ק”ש.

The Gemara openly rules that the blessings that surround ק”ש as rabbinic blessings. But critically it does not rule out that these blessings equally qualify as tohor time-oriented Av commandments from the Torah itself! A fundamental מאי נפקא מינא דיוק, which – post the RambaM Civil War rabbis – failed to learn the Talmud as a Common law legal system of courtroom justice but perverted their Talmudic study instead to search for Reshon halachic rulings within the Gemara language itself! A fundamental error of Av tumah avoda zarah! Reshonim Talmudic scholarship NEVER qualifies as Primary source material. Rav Ashi and Ravina sealed the Talmud, making it along with the Mishna T’NaCH and Siddur as the sealed Primary Sources of all generations of the chosen Cohen people.

In the millennium years, or there about since the Rambam vs. RambaN debate over the former’s 5th positive commandment of tefillah, all down stream generations, not a single commentary or super-commentary written upon the works of these Reshonim Talmudic scholarship, caught much less so corrected, the fundamental assimilated errors made by the Reshonim scholars “addicted” to the heroin of Greek syllogism logic!

Reshonim Jews themselves blew out the lights of Hanukkah and forgot the Oral Torah! Never once even a single Jewish commentary on any Reshon halachic codification, which corrected the Av tumah drift away from פרדס inductive logic unto syllogism deductive logic; T’NaCH/Talmudic משנה תורה-Common law perversion unto Greek\Roman Statute law. This failure exposes the boot-licker flattering later generations who virtually worship the Reshonim as Gods. An avoda zarah on par with the earliest generations naming the stars as Baal Gods or Jesus or Allah as Gods! Assimilation – copying the culture and customs practiced by Goyim civilizations which never accepted the revelation of the Torah at Sinai, as much an Av tumah avoda zarah as the translation of the שם השם לשמה switched to the substitute of the word התרגום את המילה – אלהים.

אלהים a term that refers to Sanhedrin justices of the court! Translating the רוח הקודש שם השם to the “word” אלהים – defines the sin of the Golden Calf for all generations. Torah commands prophetic mussar. It does not tell a silly Pie in the Sky story of history that declares: a long long time ago Aaron cast gold into a fire and pulled out a Golden Calf – children’s story.

T’NaCH and Talmudic common law learns by means of authoritative Primary Source comparative precedents. Herein defines how the four part פרדס inductive reasoning logic discerns itself from the Greek syllogism deductive reasoning logic espoused by both Plato and Aristotle!

All down stream generations of Yeshiva students fail to learn the B’HaG, Rif, Rosh as a common law courtroom legalism! All commentaries written on the above tohor halachic codifications as well as the tumah avoda zarah codes written by the Rambam, the Tur, and the Shulkan Aruch codes, they read rather than compare through comparing logical inductive reasoning cases of halacha. Rather they follow and obey the logic discipline established by Greek philosophy rather than Pardes logic as taught through the kabbalah of Rabbis Akiva, Yishmael and HaGalieli. The latter Tannaim authorities established rules wherein students can learn inductive reasoning logic skills as a wisdom.

Post the Rambam Civil War, the lights of Hanukkah blown out by the Reshonim generations themselves. G’lut Jewry cursed – they forgot the Oral Torah revelation at Horev. Every Hanukkah when down stream Jews bench ברכת המזון, these “orthodox Jews” ritually read & repeat empty words, words which breath no Yatzir HaTov prophetic mussar as their k’vanna. Printed words which simply tells the history of the time when the Tzeddukim and ערב רב Amalek Jews forgot the Oral Torah! Oblivious that ברכת המזון like ק”ש an Av tohor time oriented commandment which requires k’vanna! Reading words regardless as found in a bencher or a Siddur – amounts to Pie in the Sky – bull shit. Why? Because reading words changes an Av tohor time-oriented commandment to a תולדות קום ועשה מצוה.

K’vanna requires the Grey Matter of remembering Torah rebukes; the Divine Name אל עליון pleads: remember the rebuke of the Golden Calf; permit the Torah brit inheritance to pass down unto my future but as yet unborn generations as the brit definition of Avram’s chosen Cohen seed! Recall that a son of Moshe Rabbeinu worshipped avoda zarah! Whereas both myself and my future born seed, we remember that Av tohor time-oriented mitzvot require k’vanna, and not a simple word translation; reading or worshipping of words. The Muslim Koran mocks our g’lut disgrace as “the People of the Book”, because Jews often wear the Catholic Nun “habit” of worshipping words; like Hassidic Jews who wear furry hats and dress in long black gowns during the hot summer seasons. Easily confused for being no different than from Amish XtianSS who ride in ass pulled wooden hubbed wagons.

Yeshiva students today read the pages of the Talmud, no different from Xtians who read their bible mistranslations. Common law learns through comparative Case/Rule precedents and not by translating the Talmud into simple Hebrew as did the Rambam’s pathetic and utterly disgusting Yad! The purpose of the study of Gemara, to make a משנה תורה upon both the language of the Gemara sugya itself; and then to follow this precedent comparison which permits the down stream generations to view the Talmud from a completely different “precedent” perspective … BUT to then likewise re-interpret the עצם language of the Mishna itself, as viewed from a completely different Primary Source other Gemara perspective. This causes the T’NaCH and Talmud to shine like the facets of a diamond!

As stated above, the RambaN harshly criticized the Baal HaMaor’s criticism wherein he rebuked the Rif code. The RambaN sided with the Rif over the need to provide scattered g’lut Jewry, during the darkest days of the Xtian Dark Ages of feudalism, where virtually all travel ceased due to road robber terrorism and the collapse of the Roman road system. Scattered Jewish communities desperately required a simplified book of Halachic observances to maintain some minimum of continued observance of Jewish ritual established customs, and culture. On this point, the RambaN and even the RambaM — absolutely correct. Propaganda – believable because it tells half-truths.

The Rambam code an absolute perverted abomination. He arrogantly declared that through his code of halacha, Jews in g’lut no longer required to learn the discipline and rigors of Talmudic reasoning. The Rambam confused religious ritual observance as central to the purpose of the Talmud. WRONG. The Framers of the Talmud wrote this text to serve as a model for the time when Jews reconquered our Homeland and sought to restore common law Sanhedrin Federal Courts legal jurisprudence. This day vs. night distinction, which the Rambam code openly raped and perverted; comparable to the sin of Ham who sexually molested his naked drunken father Noach!

Cursed Be Canaan a servant of servants may his seed forever be. This Torah curse equally applies to the Rambam. The latter guilty of the Jewish Civil Wars that cursed the Jewish people after publication of his Yad Chazakah abomination of avoda zarah in about 1185. The Rabbeinu Tam died before publication of this av tuma avoda zarah. Compare the case of the Son of Moshe Rabbeinu; he did not worship avoda zarah because he thought himself as a rebel who rejected the honor of Moshe! Rambam considered by many as another Moshe Rabbeinu! This disgraceful error warns all Jews of the absolute need to develop their מאי נפקא מינא רב חסד tohor middot breathed within their Yatzir HaTov spirits within their own hearts!

Shalom a verb that stands upon the foundation of trust. Peace simply a noun name/label. The tohor time oriented commandment of Shabbat serves as the basis of the Torah vision of time oriented Av commandments. The Order of the 5 Books of the Torah – בראשית – Introduces not only “literally” the Avot: Avraham, Yitzak, and Yaacov but this יסוד Book of the Torah introduces Av tohor time-oriented commandments. The Creation story introduces the concept of time: day one day two etc. The opening word בראשית יש ברית אש, ראש בית, ב’ ראשית – these words within words of בראשית known as a רמז. The rabbis inherited the Oral Torah masoret/tradition from the P’rushim which the Romans referred to by the Greek name Pharisees, as expressed in the Protocols of the Elders of Zionism New Testament Roman forgery. Prior to the Jewish revolt which culminated in the destruction of Herod’s Temple abomination, Judean society fractured into polarized sects. Rabbis Akiva and Yishmael taught the Oral Torah kabbalah handed down from the P’rushim known as פרדס logic. A four-part inductive reasoning dynamic logic. The ancient Greek philosophers by contrast developed a far simpler static three-part deductive logic known as syllogism. Inductive reasoning vs. deductive reasoning — the difference between calculus dynamic variables vs. rigid algebra. The lights of Chanukkah remembers a Civil War wherein the P’rushim sought to not forget the Oral Torah whereas the Tzeddukim/Sadducees in Greek\favored turning Jerusalem into a Greek style polis/city state; and replacing simplified Greek deductive logic over Oral Torah inductive logic. The next three Books of the Torah שמות, ויקרא, במדבר introduces תולדות precedent commandments; which do not require prophetic mussar as their כוונה as opposed to the time-oriented mitzvot introduced in the Book of בראשית these mitzvot absolutely require prophetic mussar as their דבר שבלב כוונה. Herein split the Rambam’s Sefer Ha’Mitzvot vs. the B’HaG’s Book of commandments. Rambam organized the Torah commandments based upon a literal limitation of commandments located within the Torah. The B’HaG by contrast views all halachot within the Talmud as possible to elevate these rabbinic commandments to Torah time-oriented commandments through prophetic mussar. The B’HaG learned the Talmud, as well as the T’NaCH as a common law legal system. The latter makes by means of בניני אבות\precedents learns prophetic mussar. The Talmud divided into two opposing threads similar to that of a loom. Aggadah vs Halacha. The Aggadah makes a drosh back to learn T’NaCH prophetic mussar based upon interpreting the language of a passage of T’NaCH by comparing it to a similar prophetic mussar precedent – something like the two sights of a rifle permits a person to shoot with accuracy down range. Torah in context of the modern world: Can Jews reestablish the Written Torah as the Constitution of our 12 Tribes Republic. This Constitution gives a mandate to lateral Sanhedrin common law courtroom to define Torah faith through צדק צדק תרדוף – Justice Justice pursue. This vision of faith radically different from Baal to JeZeus to Allah avoda zarah wherein Man names the Names of Gods like Adam named the names of animals. When the Jews came out of the g’lut of Babylonian exile, they took as their “baggage” proper names given to Angels. During the Davidic kingdom 1st Commonwealth Republic the NaCH does not refer to Angels by direct names. Goyim Avoda Zarah takes this to its logical conclusion. Its theologies names Gods; the Nicene Creed created the Trinity and the theology of the Koran created a strict Monotheism. The latter directly violates and profanes the 2nd Sinai Commandment: Do not worship other Gods.

Just as Baal worshipers prioritized wealth and earthly gains, JeZeus warns the rich about the perils of reliance on material wealth. But whereas the Books of the NaCH Prophets prioritizes pursuit of righteous judicial courtroom justice, not so the plagiarized gospel (Protocols of the Elders of Zionism) Roman forgery.

The Gospels plagiarize the T’NaCH. A classic example the 40 day fast of JeZeus in the Sinai desert. Which attempts to duplicate the revelation of the Torah at Sinai and Elijah’s fleeing to the wilderness away from the wrath of the foreign Queen of Israel after the public slaughter of the prophets of Baal.

Such plagiarism seeks to prove that JeZeus “fulfilled” the words of the prophets. Ignorant and oblivious to the simple fact that prophets do not predict the future as does witchcraft but rather commands prophetic mussar applicable – across the board – to all generations of the Chosen Cohen people for all eternity. The gospel counterfeit thus compares to the Czar secret police “Protocols of the Elders of Zionism”.

Such replacement theology defines the Av tumah avoda zarah sin of the Golden Calf wherein the ערב רב assimilated and intermarried Israelites who came out of Egyptian slavery lacked all יראת אלהים, and hence these mixed multitudes who define the eternal war against Amalek Jews named their Golden Calf אלהים similar to which the NT and Koran gave new Names to their theologically created Gods.

This analogy which compares the New Testament to Baal, suggests that the creation of new theological constructs (such as the Christian understanding of God), akin to the Israelites assimilating pagan practices during their time in the wilderness. The cultural assimilation of Jews throughout the generations, and its impact on the perversion religious belief which prioritizes belief in theologically constructed Gods rather than the pursuit of judicial common law justice wherein the courts enforce fair compensation of damages inflicted by one Party upon another Party. Av tuma avoda zarah always prioritizes belief in Gods above the importance of righteous judicial common law courtrooms.

The NT forgery lacks all clarity concerning Torah common law courtrooms. For example, the Apostle Paul failed to discern the fundamental differences between Torah common law courts from Roman statute law Senate legislation, when he told followers of the new religion that “they were not under the law”.

But its within the gospel forgeries themselves where the distinction between the P’rushim vs the Tzeddukim (Greek translation: Pharisees vs Sadducees) becomes obvious. The P’rushim, historically exemplified in the Hanukkah Civil War/Independence War against the Syrian Greek kingdom. The lights of Hanukkah remember the oath dedication not to interpret the Torah other than through the Oral Torah revelation at Horev. The kabbalah handed down from rabbi Akiva explains the revelation of the Oral Torah at Horev – 40 days after the sin of the Golden Calf. Wherein on Yom Kippur HaShem confirmed the seed of the Avot as the chosen Cohen people. This defining Central main theme of the Torah revelation at Sinai, the NT forgery totally ignores in favor of the prioritization of its false messiah narrative.

Rabbi Akiva’s kabbalah known as פרדס inductive logic, day and night different from the Greek logic format introduced by Plato and Aristotle syllogism deductive logic. The NT Protocols of the Elders of Zionism Roman forgery makes no reference what so ever to the Hanaukkah civil war fought over whether Jews would interpret the Written Torah through the Oral Torah פרדס logic or forget the memory of the Oral Torah all together. The Tzeddukim “Banana Republic assimilated Jewish boot lickers of the Greek Syrian king sought to turn Jerusalem into another Greek City State model.

This most critical distinction between Oral Torah inductive reasoning vs. Greek/Roman deductive reasoning – the crux of the Hanukkah Civil War – the NT Protocols of the Elders of Zionism Roman forgery totally ignored. Consequently following Constantine’s seizure of the emperor crown, the Church banned the ancient Greek books which plunged Europe into the Dark Ages till the Arabs invaded and conquered Spain in around 900CE and rediscovered the ancient Greek deductive reasoning which plunged the Jewish world into another Civil War. In this latter day Jewish Civil War the Tzeddukim assimilated rabbis embraced Greek static syllogism logic and utterly abandoned the chosen path of Oral Torah judicial common law based upon Case/Din comparisons to similar but different judicial rulings which defines the dynamic פרדס logic system expressed in both T’NaCH and Talmudic common law.

The rediscovery of ancient Greek philosophy terminated the European Dark Ages. The Church, secure its its supreme unrivaled authority, now openly embraced Ancient Greek literature which so threatened the Church some 5 Centuries in the past. The NT forgery makes absolutely no reference whatsoever to the Hanukkah Civil War wherein the kabbalah of פרדס logic the Greek Tzeddukim boot lickers sought to cause Israel to forget the Oral Torah. Every Hanukkah when Jews bench the After-meal blessing we remember the cowardice of the נידוי Tzeddukim ערב רב Jewish sons of Amalek.
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A response made to an Xtian believer who validates inter-racial marriage among Xtians

timmieblaze quoting 1 Corinthians 1:18-25, the entire machloket between the oath brit which creates the Chosen Cohen people through the holiness of Av tohor time-oriented commandments vs the Pauline “grafted” propaganda. If a person seeks to convert, that ger must accept the entire Torah, just as did Israel at Sinai. Yet Paul substituted Baal JeZeus in the stead of the Torah pursuit of righteous common law Sanhedrin justice which commits to pursue fair restitution of damages inflicted by bnai brit Jews upon other bnai brit Jews.

Paul’s rhetoric inverts prophetic logic: he substitutes mystical “belief in the crucified god” for mishpat and tzedek as the core of divine wisdom. By dismissing reasoned argument and textual law as “worldly wisdom,” he severed theology from judicial accountability – that’s Baal worship Av tumah avoda zarah – the violation of the 2nd Sinai commandment. Just that simple.

Quoting the NT serves only as a pretence which ignores all together why Jews view the NT as simply an extension of Baal worship avoda zarah which strives to replace the brit din with emotional faith in a much later Nicene Creed Trinity God. Sorry dogmatic confession does not replace judicial common law courts which have a Torah Constitutional mandate to make a Legislative review over the New Testament. The Oral Torah rules that the New Testament simply a modified version of Baal worship.

Universal love shares no common ground with brit am segulah. Just that simple. No fancy dance’n. Faith – the pursuit of righteous justice NOT belief in some much later Nicene Creed church dictate.

In summation, the Torah Constitution establishes brit Israel as the chosen Cohen people. Yom Tov Yom Kippur substantiates and serves as a legal precedent. Paul, a Jewish agent provocateur sent to undermine and promote Civil War in Rome Italy just as the Roman Protocols of the Elders of Zionism forgery sought to promote Civil War among and between the different sects within Jewish society during the latter days of the 2nd Judean Republic. The Baal gospel avoda zarah seeks to blow out the previous Jewish Civil War wherein the P’rushim prevailed and dedicated the lights of Hanukkah for the generations of the chosen Cohen people to interpret the Torah strictly and only through the kabbalah as taught by rabbis Akiva and Yishmael’s inductive logic reasoning. The Baal new testament makes no mention of logic. Not the four part inductive Oral Torah logic nor the three part deductive philosophy promoted by Plato and Aristotle.

The metaphor of grafting, particularly found in Romans 11, has no Torah precedent. The Talmud mesechta Avoda Zarah and other locations across the Talmud and Midrashim teach that both Esau and Yishmael rejected the Torah. The revelation of the Torah at Sinai therefore reveals a local God rather than some kind of Universal God as the Baal New Testament/Koran preaches.

The sophomoric translation of Isaiah 49:6 states: It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will also give you as a light to the nations, that my salvation may reach to the end of the earth. While these word for word translation of Isaiah 56:6,7 – read totally out of its larger sugyah context states: And the foreigners who join themselves to the Lord, to minister to Him, to love the name of the Lord, and to be His servants… these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all nations.

An utterly idiotic translation because tefillah does not mean prayer! A korban dedicated upon the altar in Zion Jerusalem simply not a barbeque unto Heaven but rather a sworn Torah oath made before a Torah altar. Such Torah oaths require שם ומלכות. The sophomoric translations fails to convey these crucial yet subtle distinctions.

Another corrupt reading of the Hebrew T’NaCH Isaiah 60:3. And nations shall come to your light, and kings to the brightness of your rising. This p’suk makes reference to the 7 branch menorah within the Mishkan. The “light” of this Menorah: the 6 Yom Tov + Shabbat dedications of the Soul Divine Names dedicated on these 7 holy times.

Zechariah 8:22 divorced from its larger context reads Many peoples and strong nations shall come to seek the Lord of hosts in Jerusalem and to entreat the favor of the Lord. Prophet command mussar. To study prophetic mussar requires Oral Torah logic. Specifically in all the examples listed above the כלל פרט kabbalah taught by rabbi Yishmael. The church baal worship rejects the revelation of the Oral Torah inductive reasoning. Paul’s “grafting metaphor” ignores the laws of gere tzeddick. Torah has no faith in any Universal God.

Rabbis have preached the equivalent of Jesus’s 2nd coming bull shit — known as ירידות הדורות for no less than 1500 years which culminated in the Shoah. Reactionary nonsense. The Talmud addresses the subject of Noach and the Ark by focusing upon “False Oaths”. The phrase “because of this corruption” directly compares to modern day Joan of Arc, Gretta Thornburg, climate change, Covid-19 – hysteria with her latest condemnation against Israel over the Hamas surprise attack made on Oct7th 2023 on Shemene Atzeret.

G’lut Jewish thoughts concerning social corruption fail to address the Elephant in the China Closet: 1. Jewish assimilation 2. Jewish intermarriage with Goyim. Both negative commandments define the k’vanna of the 2nd Sinai commandment! Kavanah refers to raising positive and negative תולדות מצוות which do not require k’vanna to Av tohor time-oriented commandments which do require k’vanna. Its this distinction of k’vanna which sharply contrasts with Parshat Noach with its curse of false oaths. False oaths caused the Floods of Noach! Remembering the oaths sworn by the Avot, what does remembering the specifics of these Avot oaths accomplish visa-vis g’lut Israel based upon HaShem sending a M’lach ie Moshe to Egypt?

תלדות מצוות קום ועשה ושב ולא תעשה מצוות emphatically do not require k’vanna. Only a bird-brained טיפש פשט makes a literal translation of “time-oriented commandments” strictly limited to time rather than k’vanna. The latter prophetic mussar as expressed through Aggadah scholarship throughout the Talmud. G’lut Jews do not know nor remember the oaths sworn by the Avot whose “time-oriented commandments, which require שם ומלכות, create the chosen Cohen people throughout the generations in compliance with the oath brit HaShem swore in return to the Avot directly binding the oath sworn lands as the eternal inheritance of the Chosen Cohen People.

The term “time-oriented commandments” do not limit understanding to mere chronology, but rather encompass a deeper appreciation the תמיד מעשה בראשית spiritual creation and re-birth of the chosen Cohen people in all generations bnai brit Israel walks before our God. Parshat Noach serves as a permanent reminder that Goyim from the start rejected the oath brit faith. For this reason the Torah employs the term אלהים. Even when the Torah introduces the שם השם, according to Rashi – Goyim employed this Divine Name to call upon their Av tumah avoda zarah Gods.

Goyim theologies and Creeds create Gods. Hence the Torah introduces the Yatzir Ha’Raw within the heart by opening the Torah with בראשית ברא אלהים rather than שם השם בראשית ברא. The holiness of Torah commandments possesses the spiritual sanctity of creating Malachim. Yaacov sent a malach to his brother Esau. HaShem sent a malach unto Par’o in Egypt. The opening blessing of kre’a shma and the repetition of the Shemone Esrei emphasizes the time oriented commandment sanctity of creating malachim through the service of time oriented Av Torah –rather than toldot commandments.

The difference between אלהים vs. שם השם the different spirits which separate the Yatzir HaRaw from the Yatzir Ha’Tov within the oath brit Cohen peoples’ hearts. The 2nd Sinai commandment emphasizes that the Yatzir Ha’Raw worships other Gods. Monotheism as a Av tuma avoda zarah creation of a foreign Universal God for all Humanity, absolutely a abomination against the 2nd Sinai commandment which validates the tumah spirit which drives the Yatzir HaRaw within the heart of Man to worship other Gods.

Observance of stam commandments do not possess the holiness to create from nothing malachim. Only tohor Av time oriented Torah commandments breath this Torah holiness power. Prophets employ malachim especially during times of war. The story of Bil’aam and his attempt to curse Israel, to cause Israel to fall in defeat before our enemy Moav in battle – defines the reason why the Torah refers to the Goy Bil’aam as a prophet.

Par’o, the Gods of Canaan conquered by Jehoshua the prophet, the God of Baal worshipped by the Philistines – these three examples separate the word אלהים from the Divine Presence Spirit Name שם השם. Hence the ערב רב assimilated and intermarried to Egyptians – these corrupt g’lut Israelites – they referred to the Golden Calf by the word אלהים. A fundamental error to assume that the one word interchanges with the Holy Spirit Divine Sinai first commandment Name.

In like manner the distinction between brit and covenant. The latter the Goyim of the Protocols of the Elders of Zionism New Testament and Arab Koran – both av tumah avoda zarah create new Gods JeZeus and Allah – אלהים. Time oriented Av Torah commandments swear a Torah oath through שם ומלאך as messengers of blessing or curse/life or death לשמה.

The Name אלהים when employed through tohor spirits represents the dedicated Chyyah soul –dedicated to HaShem לשמה on Yom Kippur. Divine Names never to be interchanged with the שם השם any more than malachim confused and associated with being equal and part of the שם השם. Doing so defines the direct genesis error of avoda zarah, where Man confused the stars and planets of the Milky War as lessor Gods; and later worshipped them as Gods in their own right.

The Israelite assimilated ערב רב had not developed יראת אלהים. Consequently, just as king Shlomo failed to pursue righteous judicial Sanhedrin courtroom justice during his entire reign as king, and he both copied the customs manners and ways practiced by Goyim who bankrupt the treasury of their respective nations by building, through slave labor, Pyramid Temple Cathedrals as well as marry alien foreign women who reject the revelation of the Torah at Sinai.

Brit vs. Covenant just as far apart as שם השם from אלהים and the creation of malachim through tohor time oriented commandments by prophets of the chosen Cohen people during times of war. The time oriented malachim created through this unique Av type Torah commandment, they serve as ambassadors to plant Torah curses within the Yatzir Ha’Raw of the hearts of the enemies of Israel who come to war against the chosen Cohen people. Like as the לשון הרע of the 10 spies melted the hearts of Israel to conquer the lands of Canaan.

Tohor time oriented Av commandments create malachim יש מאין מדור לדור. G’lut Jewry cursed with the Torah curse that they have lost the wisdom how to do mitzvot לשמה. Hence the Books of Torah commandments like the puke Rambam book of commandments limits Torah commandments to a bird brained טיפש פשט literal reading of the words of the Torah!

Similar to how the Av tuma avoda zarah church makes a literal reading of the Genesis creation story! Both this and that Av tuma avoda zarah totally miss the boat; and worship other Gods as a direct consequence. The Rambam puke worships a Universal Monotheistic God created through Xtian and Arab avoda zarah New Testament and Koran theology – books of tuma. The puke Rambam confuses 7 mitzvot “bnai Noach” as inclusive of all humanity, rather than the temporary residents – Gere Toshav – who resides within the borders of Sanhedrin judicial authority. No Sanhedrin court has a Torah mandate to put a “bnai noach” living in foreign lands to death for violating one of the 7 mitzvot bnai noach as defined in the Aggada of mesechta Sanhedrin!