Building against the foundational critiques of the Xtian false messiah and Muslim false prophet revisionist theologies whereby Goyim who reject the revelation of the Torah at Sinai & Horev introduced ‘New God’ theologies aimed to supplant the oath alliance brit Sinai faith which permanently cuts a brit faith that HaShem ruling in this Earth לא בשמים היא – through the spirits of tohor Oral Torah middot, which permanently dwell and occupy the משל משכן of the Sinai revelation contained and interpreted by the נמשל יצר הטוב within the heart as differentiated by the Torah language of kre’a shma’s: בכל לבבך\לבבכם, as interpreted by rabbi Yechuda.

Just as the NT and Koran negate the Oral Torah’s dynamic common law in favor of static, universal doctrines—replacing the particularistic local brit with their theological dogmas of “Universal God for all Goyim” — the Rambam’s sh’itta likewise assimilates Greco-Roman statute law and Aristotelian philosophy as a replacement for פרדס logic; specifically through the 7 middot of Hillel, 10 middot of Akiva, 13 middot of Yishmael, and 32 middot of Yossi Galil’s 32 Aggadic middot – building blocks נמשל, which replace logical Case/Rule comparisons to other Case/Rule disputes heard by different courtrooms; with the Torah משל of straw required to make bricks interpreted by the above נמשל of inductive logical comparison to interpret “k’vanna” of time-oriented mitzvot as the definition of Torah wisdom. (That’s quite a mouthful, please don’t choke.)

The Torah contrasts with how Goyim define idolatry – limited to graven images which the NaCH prophets completely mock in absolute and total derision. Torah negative commandments directly פסול-declare as treif-Jewish assimilation wherein Jews abandon the culture and customs of the chosen Cohen people as established by the sealed מסורת – the T’NaCH, Talmud, Siddur – replaced by Goyim cultures and customs; ultimately resulting in Jewish intermarriage with Goyim who reject the revelation of the Torah at Sinai – the brit of the chosen Cohen people. Forsaking the oath Sinai brit, abandons the 3 oaths sworn by the Avot whereby they eternally father the chosen עולם הבא Cohen seed; it rejects the yoke of the kingdom of heaven which define the k’vanna of tefillah; wherein Israel accepts through tefillen permission to swear Torah oaths which absolutely define the k’vanna and intent of the Written and Oral Torah revelations.

Assimilated Reshonim scholarship upon the T’NaCH/Talmud\Midrashim failed to arouse Jews to rise up and re-conquer our homelands like as did Herzl’s “Jewish State” political Zionism and Ahad Ha’am’s Cultural Zionism, expressed through his essay titled: “The Jewish State and the Jewish Problem”. A millennium after the Hanukkah Civil War, the Rambam Civil War made a “mishna torah”; but whereas Jews in Israel who can do mitzvot לשמה lit the Menorah lights of victory over the ערב רב Tzeddukim … charisma foreign counter-cultures in g’lut lead by the Rambam in particular and the vast majority of Spanish assimilated Reshonim scholars in general – g’lut Jewry lacks the Yatzir Ha-Tov tohor middot dominance which permits them to likewise observe Torah commandments לשמה – consequent to the Torah curse of g’lut.

According to the RambaN’s Chumash commentary, g’lut Jewry observe mitzvot primarily as a zikaron (remembrance) of their identity, heritage, and connection to the land of Israel, rather than fulfilling them in their complete and original ideal לשמה. The Ramban acknowledges examples of obvious mitzvot cannot be fully realized when the Jewish people are not in their homeland, particularly those related to the “Temple” משל of the judicial justice נמשל and agricultural laws. Based upon the Talmud’s prioritization of time-oriented k’vanna of tefilla over Cain’s sacrifice as a barbeque to heaven positive Torah commandment which requires no k’vanna. G’lut Jewry directly compare to the ger tzeddik who rejects to do certain Torah commandments; who favors how the Shomronim, Tzeddukim, and Karaim observe Torah as religious ritual law, rather than how the P’rushim, instructors of the Oral Torah masoret, validate the Writtten Torah as the Constitution of the Republic which mandates Oral Torah court room common law to establish the rule of righteous justice in the Cohen eternal inheritance land!

Off the דרך curse g’lut statute law assimilated Judaism culminated its “Berlin is our new Jerusalem” by duplicating the rebellion of the Wilderness generations who refused to conquer Canaan from fear of giants! Chaim Weizmann in 1937, “Jews of the world, where are you?”, shortly followed up with the White Paper and FDR closing the Golden Medina to Jewish refugees in 1939 & thereafter. The story of the curse Wilderness Generation repeated in the virtual destruction of Western European Jewry in the Nazi gas chambers of three years duration.

The Rambam’s Mishneh Torah, a systematic code of halacha, represents a departure from the Oral Torah’s common law tradition, which thrives on dialectical debate, precedents, and inductive reasoning as seen in the Gemara’s sugyot. Instead, it adopts a Roman-style statute law format—concise, authoritative rulings without the underlying disputes—mirroring the codified canons of Christianity (e.g., the Nicene Creed’s dogmatic assertions) and Islam (e.g., the Sharia’s fiqh compilations). This negation of the Oral Torah’s fluidity prompted swift condemnation.

In 1232, the rabbis of northern France, steeped in the Ashkenazi tradition of Rashi (1040–1105) and the Tosafot, issued a ban against studying philosophy, explicitly targeting the Rambam’s works for their rationalist bent. Led by figures like Solomon ben Abraham of Montpellier, this ban was amplified by Rabbeinu Yonah Gerondi (d. 1263), who traveled to gather support, viewing the Rambam’s integration of Aristotelian logic as a threat to traditional Torah study. Rabbeinu Yonah, a relative of Nahmanides (Ramban), initially spearheaded the anti-Maimonidean agitation in Provence and Spain, seeing it as akin to Hellenistic corruption. The French school’s emphasis on Tosafist common law commentaries upon the Talmud denounced the Rambam’s declarative style, which omitted sources and debates, much as the NT & Koran omits Sinai’s context to proclaim a “new covenant,” or “final prophet”.

This controversy escalated into the Maimonidean Controversies (1232–1305), involving bans and counter-bans across Europe. Rabbeinu Yonah later repented after witnessing the Inquisition burn all the Talmud manuscripts in Paris France in 1242. A disaster which duplicated the dynastic Hashmonean Civil War which pitted Hyrcanus II against Aristobulus II. Both brothers appealed to Roman general Pompey to resolve their dynastic dispute over the Crown. Pompey’s Army marched into Jerusalem unopposed and appointed the Goy Herod as king around 37 BCE. Herod the Idumean a non Jew, Pompey appointed as king. This marked a crucial transition towards Roman hegemony and set the stage for future conflicts and the eventual emergence of early Xtianity within this tumultuous context.

This controversy escalated into the Maimonidean Controversies (1232–1305), involving bans and counter-bans across Europe. The Rambam’s philosophy risked eroding the mystical and ethical dimensions of Torah. This mirrors the Torah’s negative commandment against foreign worship (Shemot 20:3–5), extended to intellectual idolatry—assimilating Greek logos over prophetic mussar. Just as Xtianity and Islam universalize and supplant their “monotheistic God” detached from Israel’s election, the Rambam’s code likewise imposes a static halacha alien to the living Oral Torah common law פרדס inductive logic expressed through middot models.

In Hilchot Melachim u’Milchamot 8:10–11, he posits these seven laws—prohibitions against idolatry, blasphemy, murder, theft, sexual immorality, eating a limb from a living animal, and the command to establish courts—as binding on all humanity, enforceable by death for non-compliance. This universal framework echoes Christian and Islamic theologies of a singular, accessible God for all peoples, framing monotheism as a global imperative rather than Israel’s particular oath brit which תמיד מעשה בראשית through time-oriented Avot commandments creates the chosen Cohen people יש מאין – comparable to the Ger Tzeddik. Rambam elevates Noahide observance to grant non-Jews status as “chasidei umot ha’olam” (righteous of the nations) if accepted due to divine command, despite the limitation of the jurisdiction of Sanhedrin courts limited only to the boundaries of the Jewish State!

The Aggada of mesechta Sanhedrin limits the 7 mitzvot bnai noach unto the gere toshav Goyim living within the borders of the land. Mesechta Baba Kama limits the exclusion of all legal rights to the Shomronim “new Israel impostors who “converted out of fear” just as did Herod; both mesechtot Sanhedrin and Baba Kama base their instruction on D’varim which instructs Israel to either give treif flesh to the ger toshav or sell that flesh to the Na’cree. Sanhedrin refers to the ger toshav as bnai noach. Whereas Baba Kama describes the despised “Samaritan charlatans” as Canaani.

Rambam’s view assimilates a “universal God,” akin to Christianity’s Trinity or Islam’s Tawhid, violating the Torah’s distinction: HaShem’s Name is revealed solely through Israel’s brit (Shemot 6:3). He even praises Islam as non-idolatrous monotheism (Hilchot Teshuvah 3:7), while deeming Xtianity idolatrous, yet both alien religions equally share the av tuma universalist avoda zara ONE GOD abomination. This “monotheistic universalism” negates the Oral Torah’s focus on Israel’s role as or l’goyim through prophetic mussar.

Xtianity defines prophesy as witchcraft fortune telling. Whereas the Koran declares that Allah sends prophets to all nations and those prophets speak the native tongue of the nations . The Arab nation being the last nation to receive its prophet’s warnings. This negates the prophet Yonah sent to Assyria! His mussar rebuked g’lut 10 tribes not the kingdom of Assyria whom the Babylonian empire almost immediately thereafter conquered. Rambam’s rationalism offers no mussar for suffering, paralleling the absent Jesus or Allah. His fiat halacha does not remotely compare to the Prosecution vs Defense courtroom setting which the Gemara models.

Led by figures like Solomon ben Abraham of Montpellier, this ban was amplified by Rabbeinu Yonah Gerondi (d. 1263), who traveled to gather support, they viewed the Rambam’s integration of Aristotelian logic as a threat to traditional Torah study. Both the rabbeinu Yonah’s court in Spain and the common law school of Rashi/Tosafot in France placed a ban upon the Rambam’s assimilated to Greek/Roman legal customs: statute law halachic fiat codification which negated Oral Torah “commodity based” common law–much as does both the NT and Koran. Rabbeinu Yonah later repented after witnessing the Inquisition burn Rambam’s books in 1233 and after the Goyim torched all the Talmud found in France. He interpreted these “disasters” as divine retribution for his zeal. Nonetheless, the initial ban against the study of Greek philosophy stands in Yeshiva education unto this very day, as a bulwark against assimilation.

For example a defining פרט to the previous paragraph’s כלל – Rambam’s perverted views on Noahide laws. The Rambam assimilated, a direct Torah negative commandment, and embraced the Xtian & Muslim theologies of God – framed as a Monotheistic Universal God; his Roman statute law halacha and Greek Aristotle philosophy clashes with the Talmud which teaches that only the 12 Tribes of Israel accepted the Written Torah at Sinai and the Oral Torah at Horev. The Rambam replaced the kabbalah of rabbi Akiva’s פרדס inductive dynamic logic with Aristotles static deductive logic – absolutely identical as did the Tzeddukim 1000 years previous during the Hanukkah Jewish Civil War.

The Rambam, influenced by Aristotle’s Organon, employs deductive logic in his philosophical work: Moreh Nevuchim. There he reduces prophetic mussar perverted to intellectual perfection, much like his posok halacha of the av Mishna Chullin touching the אפיקורוס slaughter of animals as lacking knowledge and understanding of the true essence of Jewish teachings. The Rambam Greek philosophy prioritizes intellect as the highest human faculty. The Talmud by contrast instructs that יראת שמים serves as the foundation of faith. This Torah rebuke applied to the ערב רב – שאין להם יראת אלהים as the root cause of the Torah curse of Amalek throughout the generations.

Just as the Tzeddukim denied resurrection and angels to align with Greek thought, Rambam reinterprets miracles and eschatology allegorically, clashing with Kabbalistic traditions like the Zohar. But the mitzva of Shabbat which forbids doing acts of wisdom known specifically as מלאכה and generally as time-oriented commandments! Doing מלאכה repressed through time-oriented commandment create מלאכים שברא יש מאין; based upon the precedent that Yaacov sent מלאכים unto his brother Esav and wrestled in turn with the מלאך of his brother!

This substitution negates the tohor middot spirits animating the yetzer ha-tov, reducing Torah to intellectual exercise. Christianity’s logos (John 1:1) and Islam’s kalam theology similarly adopt Aristotelian deduction, supplanting Sinai’s inductive mussar. The bans by Rabbeinu Yonah and the French schools affirm: True Torah resists such assimilation, prioritizing Sanhedrin common law over codified fiat statute law. As a commodity based currency day & night different from fiat monopoly play-game board funny money so too and how much more so Torah common law/משנה תורה rejects fiat statute roman laws; which extend to intellectual idolatry—assimilating Greek logos over prophetic mussar.

Hence in summation: The foundational critiques of the Xtian false messiah (JeZeus) and Muslim false prophet (Muhammad) revisionist theologies stand firm: Goyim who rejected the dual revelation of the Written Torah at Sinai and Oral Torah at Horev fabricated “New God” theologies to supplant the eternal oath alliance brit of Sinai. This Sinai oath brit/alliance alone cuts the faith of justice wherein HaShem dwells permanently through the spirits of tohor Oral Torah middot in the משל משכן of the Sinai revelation, interpreted by the נמשל yetzer ha-tov within the heart—as differentiated by the Torah language of kriyat Shema (“בכל לבבך/לבבכם”), per Rabbi Yehuda’s interpretation emphasizing the whole heart’s tohor intent.

Rambam’s sh’iita assimilates Greco-Roman statute law as the basis\priority which defines his statute halacha which makes secondary the language of the Talmud which his code translates into Hebrew. Common law – no translation can duplicate – because common law requires precedents. Rambam’s code relies upon foreign imports of Greek syllogism deductive logic which lacks the means to inductively compare ever changing halacha based upon ever changing life conditions throughout the generations. Just as the bible translations of בראשית fail to account for the רמזים of ב’ ראשית, ברית אש, and ראש בית, so too and how much more so static fiat halachic codes fail to employ Gemara halachot as precedents whereby scholarship through the generations can re-interpret the language of the Mishna based upon different perspectives suitable for the times and generations.

The Rambam’s sh’itta assimilates Greco-Roman statute law and Aristotelian philosophy as a replacement for פרדס logic. The Torah משל of straw required to make bricks finds its נמשל in inductive logical comparison to interpret k’vanna of time-oriented mitzvot, defining Torah מלאכה wisdom, which the Rambam totally failed to grasp much less prioritize and understand. The downfall of the ‘Golden Age of Spain’ resulted from Jewish assimilation/intermarriage.

Torah “idolatry” (a gross erroneous translation) far exceeds Goyim’s graven images (mocked derisively by Nevi’im). It encompasses any Jewish assimilation where Jews abandon the sealed mesorah culture and customs of the chosen Cohen people—T’NaCH, Talmud, Siddur—and favor/approve of Goyim cultures, customs, and intermarriage with those rejecting Sinai’s brit, like have themselves. This forsakes the 3 oaths sworn by the Avot to father the chosen Cohen seed and rejects the yoke of Heaven’s kingdom in tefillah, where tefillin oaths affirm Written and Oral Torah revelations.

Assimilated Rishonim scholarship on T’NaCH/Talmud/Midrashim failed to arouse Jews to reconquer the homeland, unlike Herzl’s political Zionism (“Der Judenstaat”) and Ahad Ha’am’s cultural Zionism in his essay “The Jewish State and the Jewish Problem” (1897/98), which critiqued purely political approaches for neglecting spiritual/cultural revival. A millennium after the Hanukkah Civil War against Tzeddukim assimilation, the Rambam Civil War produced the “Mishneh Torah”—a statute law fiat codex. By logical דיוק contrasts with Israel performs mitzvot l’shmah raised the Menorah lights of victory over the Erev Rav Tzeddukim and foreign counter-cultures. Galut Jewry, cursed by the Torah’s galut decree (Vayikra 26, Devarim 28), lacks yetzer ha-tov tohor middot dominance to observe commandments l’shmah. The off the דרך Orthodox Judaism confuses the 3 vows: 1. Not to Attempt to Conquer the Land 2. Not to Rebel Against the Nations 3. God Will Bring Them Back prioritized over the 3 oaths sworn by the Avot which eternally create the chosen Cohen people through time oriented מלאכה חכמה. This mesechta of Ketubot simply does not supersede the Torah obligation to conquer the land. Moshe qualifies as the av model of Moshiach, and he did not general the war by which Israel fought multiple wars to conquer Canaan!

This off-the-derech galut statute-law assimilated Judaism culminated in “Berlin is our new Jerusalem,” duplicating the Wilderness generation’s rebellion—refusing to conquer Canaan from fear of giants, absolutely no different from the prophetic mussar where the Shomronim converted for fear of lions or Herod’s “inquisition like” convertion – for fear of his life. Rambam’s fiat halachic משל currency counterfeit fails to “weave” halachic ritualism which requires no k’vanna together as with “gold” aggadic prophetic mussar as the time-oriented commandment k’vanna which makes aliya of secondary commandment to Av time-oriented commandments and results in the garments worn by the chosen Cohen people נמשל to the Cohen garments worn by Aaron and his sons משל.

Roman “fiat currency” statute law—concise authoritative rulings without disputes—forms the basis of Middle Ages Roman Catholic Church Canon Law. The Rambam code duplicates Catholic dogmatism and Islamic Sharia fiqh compilations. Rabbeinu Yonah (d. 1263, relative of Ramban) amplified the agitation in Provence/Spain, viewing Aristotelian integration as Hellenistic corruption akin to Tzeddukim. The French school’s Tosafist precedent pilpul denounced Rambam’s declarative style omitting sources/debates, much as NT/Koran omit Sinai context for “new covenant” or “final prophet” substitute theology/revisionist history. All Torah prophets command mussar. Torah prophets not required to speak in Goyim languages because Goyim never accept to this very day the revelation of the Torah at Sinai & Horev.

The Rambam’s gross error in the Av Mishna of Chullin matched by his equally stupid error in Kiddushin wherein his halacha declares, ignorant of the Gemarah רבוי מיעט-קמ”ל which excludes young girls as fit for the mitzva of kiddushin, just as the Av Mishna excludes Chuppa; or his halachot of Shabbat which fails to distinguish between the two verbs מלאכה כנגד עבודה. As commodity-based currency (day/night value) differs from fiat monopoly funny money, so too—and infinitely more so—Torah common law/Mishneh Torah rejects fiat Roman statute law Caesar decrees which forcibly expelled Jews from Judea and resulted in an 2000+ year Jewish g’lut which the Rambam code grossly emulates.

Assimilated Rambam and his rabbinic ilk directly compare to the disaster of Herod! This disgraceful Civil War serves as proof that g’lut Jewry in those dreadful days – totally failed to due t’shuva. The shame of this disgrace compares to the betrayal of the British White Paper and FDR closing the borders of the Golden Medina to Jewish refugees attempting to flee from Nazi sub-human barbarians. Match only by the cold-blooded Allied calculation which sacrificed the Jewish people upon the Goyim altar of war – their refusal to bomb the Nazi rail lines which lead to the Death Camps.

The medieval “religionization” of Torah—Mishneh Torah, Tur, Shulchan Aruch—does something different. But both Church and Islam have produced the fruits of genocide. Large swaths of their histories – indeed marked by forced conversions, inquisitions, or holy wars justified by pompous claims of universal truth. Xtian Europe under the Nazis, and Islam where the ’48 and ’67 wars — wars of genocide to throw the Jews into the Sea.

Torah defines the 8th Oral Torah midda — TRUTH — (which the church denies to this day) as “path”. Meaning that each person and/or people have their own true path destiny walk before their Gods. Since only Israel accepts the God of Sinai ipso facto Goyim worship other Gods. The local tribal god of Sinai does not compare to the Universal Monotheistic Gods of either Xtianity or Islam. Since only Israel accepted the Sinai, all non-Jewish God-talk is, by definition, “other Gods;” no where does the Xtian Bible or Muslim Koran once bring the שם השם revealed in the first Sinai commandment. Furthermore the false counterfeit religions fail to distinguish the fundamental concept of faith which discerns between the Divine Names יה, האל, אל, אלהים, אל שדי, איש האלהים from the Shekinah שם השם.

The Book of בראשית, the Avot called upon these Divine Names because the Torah in the Heavens; whereas at Sinai the revelation of the Torah upon the earth, expressed through the revelation of the שם השם. Thereafter in the Book of D’varim explicitly taught that Torah does not come from heaven. Goyim rejection of the Torah means that for them their God remain in Heaven and not within the Yatzir Ha’Tov within the bnai brit hearts.
 
Torah understands truth as path. Xtianity & Islam understand truth as set in stone a monopoly dictate. Truth as “Path” validates that many paths exist that a person him or herself can choose to walk therein. “Path” as a monopoly dictate means that the dominant Xtian or Muslim theology slaughters any and all heretics. The two definitions of “TRUTH” not at all the same. Torah revealed only to the Jewish people. We as a tiny tiny tiny minority of Mankind do not pretend to any psychotic notions of “Universal” anything least of all the local tribal god of Israel.
 
Its truly an honor to discuss with you the different “textures of languages”; cotton fiber feels different from wool or linen fibers. The Torah directly forbids mixing linen and wool in clothes. Linen a summer fabric whereas wool a winter fabric. The oversimplification of “Universal Monotheism” an utter abomination of faith. Rambam’s Mishneh Torah a comprehensive code of halacha perversion; its יד\14 arranged not around tribes and land allotments, but around abstract legal categories and mitzvah-topics. His halacha code designed to permit Jews in g’lut to learn and lived religiously obey. The subject becomes the yachid (individual) asking, “What is my chiyuv?” more than a polity asking, “What is our constitutional structure?” The national-constitutional elements subsumed and lost under the religion of Yidishkeit.

Certain strands of Jewish thought emphasizing particularism—the idea that the Torah originally revealed specifically to Israel alone; which excludes all universal pretensions. That other nations have their own valid paths because they refused to accept the revelation of the Torah at Sinai. For example the false Rambam opinion known as the 7 mitzvot bnai noach (primarily Sanhedrin 56a-60b) which he interpreted as 7 Universal commandments for all Mankind. The Book of D’varim classifies two types of Goyim residing in the oath sworn lands; the gere toshav and the Canaanite NaCree or Samaritan refugees who have no legal rights because they falsely claim themselves to be the “real Jews”; a claim taken up by both Xtian and Muslim replacement theologies.

Despite Rambam’s bombastic bunk claims, his code does not remotely resemble the revelation of Oral Torah at Horev because his code prioritized alien Aristotle deductive Order & logic over the kabbala of rabbi Akiva’s פרדס inductive Order & logic. The lights of Channuka testify that only פרדס logic explanes the revelation of the Oral Torah at Horev on Yom Kippur 40 days after the sin of the Golden Calf. Meaning the P’rushim catagorically rejected the assimilated Tzedukim/Karaite attempts to convert Jerusalem into a Greek polis and forget Oral Torah inductive logic.

The Aggadic source in mesechta Sanhedrin which address the subject of 7 mitzvot “bnai noach” strictly and only applies to gere toshav Goyim living within the borders of Judea. The Sanhedrin courts Capital Crimes mandate only applicable to within the borders of Judea when Jews rule the land as an Independent nation. The Sanhedrin court failed to correctly judge Herod, and put him to death for his Capital Crimes because Herod was appointed as king by the Roman occupiers!

Some want to argue that Nazi ideology was not “purely” Xtian because it blended pagan Germanic elements, racial pseudoscience that favored culling inferior races, anti-clerical tendencies etc. But this argument utterly fails to ignore the plain and simple fact that for 2000+ years the church has publicly boasted that Europe converted to Xtianity and accepted that faith. Hence the curse: “by their fruits you shall know them” applies equally to both Xtian Europe and Muslim Arab lands which make the same boast! That those Middle East lands converted to embraced Allah as God & Muhammad as the last prophet.

Arab propaganda has pulled a rhetoric rabbit out of its hat! Nakba originally referred to the defeat of 5 Arab Armies and their failure to throw the Jews into the Sea; the nascent Jewish state (as coined by Constantin Zureiq in his 1948 pamphlet, blaming Arab disunity and aggression).. Changed Nakba unto the Arab refugees, while ignoring the greater “Nakba” of Jews thrown out of Arab lands!

The Oral Torah stands upon the משל metaphor of Israelites making bricks through the medium of straw in ancient Egypt. The “bricks” נמשל, the logical middot taught by Rabbi Akiva’s 10 middot, Rabbi Yishmael’s 13 middot, and Rabbi HaGalilee’s 32 middot. The study of both Talmud and Midrashim – halacha and aggada builds the “construct” of understanding the intent of these texts through the basic building blocks of these 10, 13, and 32 respectively. The middot of Rabbi Akiva, Rabbi Yishmael, and Rabbi Eliezer HaGelili are literally paths of reasoning—ways we walk from text to halacha. Even inside Torah there are multiple derachim—Beit Hillel and Beit Shammai, Bavli and Yerushalmi—“eilu v’eilu divrei Elokim chayim.”

Rambam’s Universal God follows the Avoda Zara of Xtian and Muslim theology just as his Universal bnai Noach represents only his own personal opinion among Reshonim peer scholars! The Reshonim did not poskin halacha from aggadic sources as did the Rambam. Halacha follows the majority and not a single minority opinion. The Rambam supporters centuries later confuse the lone Rambam misinterpretation of 7 mitzvot bnai noach as applicable to all Goyim Universally – simply bat shit crazy.

The Rambam codification of halacha called Yad Chazakah as opposed to the false name Mishna Torah. Why the latter a false name for the Rambam halachic code? Because the Book of D’varim has the 2nd Name of Mishna Torah! Rabbi Yechuda Ha’Nasi named the 6 Orders of Sanhedrin courtroom rulings “Mishna” based upon the 2nd name of the Book of D’varim. Mishna Torah means “Common Law” – meaning law derived from courtroom common law precedent Case/Rule comparisons! The Rambam’s halachic code a Statute law that follows the model of Greek and Roman law imposed by governmental decrees rather than courtroom rulings. The two legal systems day and night different from one another.

The post Shoah term “Righteous Gentile” refers to Goyim who risked their lives to save Jews from barbaric European Xtian European Nazis. World to Come refers to the brit cut between the pieces wherein Avram cut a brit alliance concerning the eternal future born birth of the people having the status of “Chosen Cohen seed of Avraham, Yitzak and Yaacov and not the future born seed of Moshe Rabbeinu which forced HaShem to make “t’shuva” and remember the oaths sworn to the Avot. Even HaShem cannot annul a Torah oath. But even Man can annul vows!

The “Sanhedrin” under Roman authority compares to the “Sanhedrin” established by Napoleon. Both existed only as a rubber stamp – tits on a boar hog. Torah as constitution of a sovereign people vs Torah as religion of a powerless minority. Everything else—Rambam, Shulchan Aruch, Bnei Noach, Christianity, Islam, Nakba—fits into that split.

Torah as constitution vs Torah as medieval “religion”; A republic of tribes in its land, not individuals shopping for “salvation.” Torah, dat, halacha, derech eretz, minhag—never “Judaism” as a private Sunday-style faith. Rambam’s 14 books (yad) are arranged thematically, not by tribes, land, courts, or real political institutions. This latter g’lut “Earth-quake”: shifts from “How does the people govern?” to “What is my individual chiyuv?” These codes are optimized for galut Jews, to survive as a religious minority without sovereignty. This represents a “medieval religionization” of Torah—the turning of brit Sinai into a statute-based religion.

Our Av Mishna in this mesechta – restricts. Just as שוה פרוטה restricts so too and how much more so age and maturity of the child restricts. Scholarship in Talmudic common law does not read words printed on a page and react like as does statute law and reactionary newspaper intellectuals. Torah common law requires of any talmid in any generation or Era to make the critical סדור דיוקים – logical inferences. The term סידור refers specifically to the Jewish prayer book and generally relates to the order of logical order of tefillot according to פרדס logic or reasoning. מערות דיוקים – another way of expressing logical inference deductions. For example: in three Av ברכות an one תולדה blessing of this זימן גרמא מצוה the key term פרנסה established in each of the 4 blessings.

Av time-oriented commandments sanctify מלאכה rather than simply עבודה. The latter verb defines the תולדות מצוות שלא צריך כוונה. Therefore the repeated reference to פרנסה functions as a רמז (words within words) pun upon מלאכה as פרנסה. A father has a Torah obligation to teach his children a trade. Professionals in a “trade union” earn higher wages than simple common minimum wage workers. Herein defines the “mussar rebuke” of the k’vanna of ברכת המזון as a time-oriented מלאכה מצוה.

Every time a scholar elevates a תולדה מצוה שלא צריך כוונה to a Av tohor time-oriented commandment, herein defines the meaning of חידושי תורה. Torah scholarship, like expressed through statute law assimilated Karaism Judaism, denies the existence of זימן גרמא חידושי תורה. This idea: “זימן גרמא חידושי תורה” refers to instances that provoke intellectual engagement in the study of Torah, emphasizing the depth and complexity of mitzvot that require skill and thought, rather than simple or rote actions.

The post Rambam Civil War projects to this day the karaite philosophy of doing mitzvot by rote. Its this basic must fundamental יסודי סוד which permanently separates Jewish common law פרדס Judaism from Karaim Orthodox Judaism both in the days of the Tzeddukim – who like the later Karaim rejected the Oral Torah פרדס judicial common law legalism. They all sought to substitute an “orthodox Jewish religion” to replace Sanhedrin courtroom authority. The Tzeddukim Cohonim heretics, no different from the korban offered by Cain – a barbeque dedicated unto Heaven מצוה עבודת השם שלא לשמה. “Post the Rambam Civil War” the Tzeddukim and Karaim preceded the rote “tradition” of Greek\Roman statue law substitute for Jewish common law through Yad, Tur, Shulkan Aruch alien Goyim-like halachic codes.

The tefillah דאורייתא of ברכת המזון rote reading printed words in the bencher utterly fails to distinguish and separate מלאכה from עבודה. Absolutely no different from Yeshiva students who study Talmud for years, and yet can not distinguish judicial common law from Roman statute law. Based upon the mitzva of Shabbat, this mitzva serves as the Av model of all time-oriented commandments. Just as both קידוש והבדלה separate and distinguish between מלאכה מן עבודה, all other Torah Av time-oriented commandments require a Havel k’vanna which remembers the Avot brit oaths as מלאכת עיקר or מלאכה יסודי.

Roman statute law, by definition, has no “family genetic” “DNA” connections with the wisdom of מלאכה; just as race does not define the chosen Cohen people, but rather Jews who keep and follow the culture and customs practiced by the Cohen people as determined through T’NaCH, Talmud, Midrashim, & Siddur – herein the precise precondition placed upon all Gere Tzeddik. The Rambam, Karaim, Tzeddukim. Samaritans who converted to Judaism, typically referred to as “כנעניים“ (Ken’anim), like as expressed in a Mishna in Baba Kama. Whereas mesechta Sanhedrin refers to Gere Toshav, temporary Goyim residents, by the term: bnai Noach. Specifically expressed through the 7 mitzvot “bnai Noach”.

This learning today relies extensively upon the Oral Torah middah רב חסד which means מאי נפקא מינא או תמיד מעשה בראשית. The latter metaphor, twice repeated in the opening blessing prior to ק”ש שחרית, refers to the vision of מלאכה as the wisdom which for ever “creates” the Chosen Cohen bnai brit people from nothing in all generations throughout time. The av tuma avoda zara abomination of “virgin birth” negates the Torah sanctification of Av tohor time oriented commandments.

ולרב הונא דאמר חופה קונה מק”ו למיוטי מאי? למעוטי חליפין.(Tzedduki, Canaani, Karaite, Rambam, Tur, Shulkan Aruch, substitute statute halachic religious law.) ס”ד אמינא הואיל (דתנן: האשה נקנית) וגמר קיחה קיחה משדה עפרון, מה שדה מקניא בחליפין אף אשה נמי מקניא בחליפין קמ”ל – למעוטי חליפין (The halachot of statute halachic religious Orthodox Judaism religious law – null and void.)