The Great Compromise? Vayera

10 thoughts on “The Great Compromise? Vayera”

1. Pingback: Guest Post on Community – Life Lessons from the Bible

2. Continuing with our study of the Gemara of Kiddushin. משנה תורה, קידושין אב משנה, סוגיה ב’. ואשה בפחות מש”פ, לא מקניא נפשה

   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.)

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   1. The last Torah interpretation of ”t’shuva”, requires a follow up Talmudic study-examination that addresses the same subject. Important basis of understanding: A fundamental distinction which separates the Book of בראשית from the תולדות Books of שמות, ויקרא, ובמדבר — pre-revelation of the Torah at Sinai, the Gods in the Heavens; post-revelation of the Torah at Sinai-שם השם lives only within the Yatzir Ha-Tov within the hearts of the Chosen Cohen people for eternity thereafter.

      Hence when the corrupt false Messiah JeZeus taught his ‘disciples’ how to pray, this Harry Potter fictional messiah did not know the basic distinction between how the Avot called upon יה, האל, אל, אלהים, אל שדי, או איש האלהים – all these Divine Names of the bnai brit soul, they thrive in the Heavens above, or עולם הבא; for example Avram cut the brit between the pieces with אל שדי touching the future born birth of all his children, but most specifically his chosen first born Cohen children – all of whom lived only in the world to come in Heaven.

      Post Sinai: the שם השם – (דברים ל) — לא בשמים היא, instructs a radically Sinai “shock” distinction. Post Sinai the local tribal god of the chosen Cohen people rules only within the borders of the promised land – the eternal inheritance of the chosen Cohen people alone; the jurisdiction of the Great Sanhedrin – likewise limited and restricted to within the borders of the 12 Tribe Cohen Republic; and despite the farcical false prophet Muhammad which taught that prophets sent to all peoples and nations, and these prophets speak in the native tongues of ‘all peoples and nations’, this fraud denies the simple Talmudic understanding that only the 12 Tribes of Israel accepted the Revelation of the Torah at Sinai. The proof for the Talmud’s instruction: Goyim pray to their Universal Gods who live in the Heavens.

      The fictional Harry Potter false messiah of the noise NT fraud taught his “disciples”: Matthew 6:9-13 – Our Farter in Heaven; the NT: a Protocols of the Elders of Zion – Roman fraud counterfeit because of its complete and total ignorance of the revelation of the Torah at Sinai which makes an eternal הבדלה distinction between how pre-Sinai Avot prophets called upon their local tribal god in heaven; from how the post Sinai – the chosen Cohen eternal seed of the Avot – call upon the exact same but different local tribal god, who dwells only in the Earth. This fundamental תורה עיקרי distinction, the stinky Noise NT Roman authors did not know that pre-Sinai our local god lived in the Heavens whereas post Sinai our local god lives only within the Yatzir Ha-Tov within the heart; according to how rabbi Yechuda Ha’Nasi explains the k’vanna of קריא שמע תפילה דאורייתא.

      The primary Talmudic locus for t’shuva is Masechet Yoma, which dissects Yom Kippur’s atonement mechanics but roots them in the post-Sinai heart. T’shuva “remembers”: A) the sworn oaths wherein the Avot cut a oath alliance brit touching the future born birth of the Chosen Cohen children of the Avot. Each Av swore a unique oath to cut the identical oath alliance brit which תמיד מעשה בראשית creates the Chosen Cohen People יש מאין על ידי את החכמה של זימן גרמא מצוות שנזקוק כוונה. Toldot positive and negative Torah commandments and Talmudic halachot do not require k’vanna. However employing these secondary commandments and halachot as בניני אבות precedents to other Torah commandments, this action raises/elevates these secondary commandments to primary time-oriented commandments. Based upon the precedent distinction which separates the Divine Names wherein the Avot of the Book of בראשית prayed to their local god in the heavens to the שם השם Sinai revelation wherein the local god of the Chosen Cohen seed of the Avot lives within the Yatzir-Tov of the heart. B) HaShem on Yom Kippur annulled His vow to profane the Torah oath alliance cut with the Avot, and establish Moshe Rabbeinu as the Father of the chosen Cohen people. Herein the Torah differentiates between oaths which neither HaShem nor Man can cancel; opposed by Vow which both Man & HaShem can annul.

      T’shuva’s primary Talmudic locus in Masechet Yoma (especially 86a-b), where Resh Lakish’s teachings—”Great is t’shuva, for intentional sins become unintentional” (via fear) and “intentional sins become merits” (via love/ahavah)—embody post-Sinai heart-work. T’shuva “remembers” in two layers. The sworn oaths cut by the Avot – as contained withing the opening p’suk of קריא שמע tefillah as contrasted by Tehillem prayers, this chochmah of זמן גרמא מצוות distinct and apart from toldot prayers, commandments and halachot.

      Tefillah – opens with שמע wherein אלהים separates HaShem from HaShem; wherein Israel accepts the yoke of the kingdom of Heaven-the Written and Oral Torah revelations at Sinai & Horev. Tehillem prayers do not require k’vanna because they do not qualify as time-oriented commandments as does tefillat kre’a shma. Translating the רוח הקודש שם השם to other words, regardless יה, האל, אל, אלהים, אל שדי, איש האלהים, JeZeus, or Allah etc, precisely duplicates the Av tumah avoda zarah of the Sin of the Golden Calf wherein the ערב רב שאין להם יראת אלהים translated Elohim for the רוח הקודש שם השם לשמה.

      Yom Kippur, framing teshuva as an internal, post-Sinai act that “remembers” the Avot’s oaths—sworn alliances creating the Cohen people yesh me’ayin (from nothing) through chochma of zman grama mitzvot, which demand kavana to align the heart’s yetzer ha-tov with the Sinai revelation. Resh Lakish teaches: “Great is teshuva, for it causes intentional sins to be reckoned as unintentional” (when motivated by fear/yirah), and “intentional sins to be reckoned as merits” (when from love/ahava)—embodying the heart’s return that heals backsliding (Hosea 14:5). This duality reflects post-Sinai immanence: teshuva from love fully integrates sins into the yetzer ha-tov’s divine spark, unlike pre-Sinai external britot (e.g., Avram’s with El Shaddai, touching future heavenly seed). Contradictions in verses (e.g., “Return, backsliding children, I will heal” vs. “I will heal their backsliding”) resolve as love (erasing sin as if never occurred) versus fear (healing but remembering sin), or even teshuva compelled by suffering.

      Yoma 86b’s baraita categorizes atonement introduces other interpretations of t’shuva based upon the kabbalah of ישעיהו כב:יד, מט:ג וגם ויקרא טז:ל. Based upon the floods of Noach profaning a Torah oath threatens the existence of the entire World. Discernment defines judgment. The dedication of a barbeque unto Heaven – the rejected offering made by Cain – the rejected first born Cohen son. Korbanot, like tefillah require שם ומלכות – an oath sworn dedication of Oral Torah middot לשמה. Ideally the tefillah oath sworn while standing before a Sefer Torah; whereas the korban the שם ומלכות Torah oath sworn while standing before the altar. Obviously if a person lacks the חכמה which discerns between the k’vanna distinctions that separates ה’ from ה’ from אל from רחום from חנון etc, such an עם הארץ lacks k’vanna just as a person who observes Shabbat but fails to discern – not doing acts of מלאכה on the day of Shabbat dedicates doing these חכמה מלאכות throughout the 6 days of Shabbat. Doing mitzvot as מלאכה defines the k’vanna of time-oriented commandments which create מלאכים in the Heavens. The creation of מלאכים through tohor time-oriented Av commandments defines the intent of מגן אברהם.

      Rabbi Eliezer calls upon a Bat Kol from heaven. This Mishna of כלים addresses the most complex and difficult subject in the whole of the Sha’s Bavli – tohor vs tumah. Rabbi Meir perhaps the most profound authority on this exceptionally difficult subject; ; שם מ”ב – האל – removes av tuma avoda zara spirits from the Yatzir Ha-Raw, similar to חמץ on Pesach. Rabban Gamliel showed a tuma lack of respect to both rabbi Meir – capable of adducing 48 proofs for purity or impurity on any matter, Eruvin 13b – by expunging his Name from the Mishna and Rabbi Yehoshua – which broke the camel’s back and caused the Nassi’s own public humiliation of being replaced as Sanhedrin head. Rabbi Yehoshua understood רשות as a Torah חיוב כוונה.

      The dispute between Rashi & Rabbeinu Tam appearance of 3 stars vs. פלג המנחה defines the distinction which separates how Rabban Gamliel vs. rabbi Yehoshua interpreted the k’vanna of רשות. Tefillah דאורייתא – Kre’a Shma. This tefillah ideally a person sits while wearing tefillen. Tefillen like a Sefer Torah in matters of swearing oaths. Rabbi Yehoshua understood תפילת ערבית as a רשות mitzva. Meaning the k’vanna of saying קריא שמע ערבית בזמן של פלג המנחה – its still day, therefore a person has רשות to place tefillen and affix the Kre’a Shma ערבית to the מנחה Shemone Esrei, and the ערבית תפילה to the קריא שמע המיטה, said prior to sleeping; at that time for sure 3 stars have appeared in the Heavens.

      This ties into t’shuva because נידוי learns from ger tzeddik. Where the ger tzeddik qualifies as a tohor new creation’ so too the person placed into the curse of נידוי too qualifies as a “tuma new creation”. For example, if a רשע refuses to give his ex-wife her Get, a Torah court could place the curse of נידוי upon that arrogant man, who publicly profanes his קידושין made before kosher witnesses and a minyan of 10 men, and issue a Get to the enchained ex-wife. Gittin 88b: Courts may compel a get, even with rods if needed. ר”א died in cherem, so this Torah curse not limited to 30 days, shamata, like a standard nazir vow.

      The Sages burned his tahor declarations and excommunicated him for not yielding; he remained isolated, with his death marked by final words of “tahor” (Sanhedrin 68a; various aggadic accounts). Post-death, Rabbi Yehoshua revoked the ban, affirming his ultimate purity (tearing garments in mourning). This shows nidui can function as a lifelong “curse” for profound communal threats, yet teshuva (or posthumous recognition) restores. The court may authorize agents to issue the get if he persists (Yevamot 90a; Ketubot 77a).

      Earthly courts wield nidui as a tool of coercion and transformation, annulling vows/oaths of profanation within Israel’s borders—rejecting heavenly appeals (as in Rabbi Eliezer’s bat kol) while restoring the yetzer ha-tov’s divine spark. Rabbi Eliezer’s enduring nidui until death highlights the gravity of refusing communal authority, yet his story ends in purity, affirming teshuva’s ultimate triumph.

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3. Talmud scholarship directly compares to enslaved Israelites who build Par’o Egyptian cities by making bricks with straw. This metaphor משל requires that the reading audience themselves make the required דיוק-logical inference which the Talmud calls: נמשל. This Talmudic requirement defines a key aspect of the kabbalah of rabbi Akiva’s פרדס inductive logic that defines how the sages in the Talmud understand the revelation of the Oral Torah at Horev. Clearly the Gemara, sealed in approximately 450 CE in Iraq not the same as the period of time when Moshe Rabbeinu heard the revelation of the 13 tohor middot at Horev which define how to comprehend the revelation of the שם השם לשמה expressed in the first Sinai Torah commandment.

   Goyim religious leaders therefore disregard the Talmud “codification” known as the “Oral Torah” by Jewish audiences who study T’NaCH and Talmudic common law. Talmud compares to the metaphor of a Loom which has warp & weft opposing threads; the kabbalah of פרדס inductive reasoning logic splits דרוש-פשט affixed to the Aggadic threads of the chosen Cohen peoples culture and customs which the T’NaCH\Talmud weaves; akin to the Torah garments which the Book of שמות commands for Aaron and his sons.

   The construction of Cohen culture and customs (still another metaphor משל) compares to Israelite slave who built treasure cities for Par’o. The Talmud employs as its “straw made into bricks”, the 7 middot of Hillel, 10 middot of Akiva, 13 middot of Yishmael, and 32 middot of HaGalill. The specifics of the opening Av Mishna of קידושין, both Mishna together with its Gemara commentary “construct” Talmudic פרדס inductive logic through the “bricks” of rabbi Akiva’s רבוי מיעט line of reasoning. The opening first two words of this Mishna האשה נקנית makes a מיעט which excluded a קטנה-little girl from the mitzva of קידושין. The legalism of Talmudic scholarship requires that the reading public differentiate the kabbalah of rabbinic middot bricks. Failure to discern the type of “middot bricks” used in the “construction” of a specific Mishna/Gemara results in catastrophic error. The Rambam in his statute law halachic code, organized based upon the Order of Roman statute law which “shapes” law into legal categories failed to grasp that small young girls excluded from the Mitzva of קידושין like a lame animal excluded from being a korban dedicated upon the altar. This gross fundamental error post ירידות הדורות-domino effect – down stream generations – failed to grasp and correct. This fundamental error compares to aiming a rifle at a down range target.

   Both Adin Steinsalts and the ArtScroll Schottenstein Editions attempt to impose their versions of a Talmudic translation. Steinsalts resembles the Rambam in that both men translated Talmudic Aramaic into Hebrew. The ArtScroll attempts to translate the Talmud into English. The most basic fundamental which translation theories fail to grasp: T’NaCH mussar aggadic common law and Halachic Gemara common law (warp vs weft) both stand upon precedents from other similar Case/Din outside sources of T’NaCH or Talmudic Primary Sources. Neither the Hebrew T’NaCH nor the Talmud read like the Xtians and Muslims read their bible and koran non common law “translations”.

   Only Israel accepts, to this day the revelation of the Torah לשמה – but only within the borders of the oath sworn lands. The counterfeit translations of both bible and koran worship word translation – Golden Calves. אלהים did not take Israel out of Egypt. The דיוק which the Sinai revelation makes upon Divine Names previously introduced in the opening Book of בראשית – the Sinai revelation לשמה … the difference between God in the heavens to god in the Yatzir Ha-Tov of the Cohen hearts in this Earth below. The משל of the Mishkan further emphasizes this absolutely critical distinction which both the Xtian bible and Muslim koran “translations” lose through their “translations”. Both fail to make the absolutely required דיוק נמשל – the Sinai revelation separates the dwelling of רוח הקודש tohor Oral Torah middot spirits, living inside the Yatzir Ha-Tov hearts — from Universal Monotheistic theologies which worship God in the Heavens. The substance of the k’vanna of the 2nd Sinai commandment. Translating do not worship אלהים אחרים to idols compares to assuming that קידושין – a mitzva that includes little girls.

   Granted, king Shlomo’s grand Temple idol of wood and stone qualifies as within the bounds of the 2nd Sinai commandment. Torah wisdom discerns and does not confuse forms for substance. The substance of Torah “faith”: the righteous pursuit of justice among the bnai brit people NOT belief in theologically “created” New Gods – name Jesus or Allah respectively.

   ס”ד אמינא הואיל ו … קמ”ל this Gemara phrase exposes the logical “brick” known as a middah – רבוי מיעט. Both the Xtian and Muslim faiths declare: I might have thought that both Jesus and Allah exist as one Monotheistic Universal God for all Mankind … קמ”ל. No. These av tuma avoda zara “New Gods”, a Torah abomination; both Av tuma theologies pervert the revelation of Torah common law – faith, into twisted and perverted religions belief systems. Both reject the revelation of Torah common law as the faith obligation – “Yoke of the Kingdom of Heaven” – placed upon the shoulders of all generations of the chosen Cohen people alone. The revelation of the שם השם לשמה at Sinai — the local tribal god of the Jewish people alone. Goyim by definition worship אלהים אחרים. Hence Jewish assimilation of Goyim culture and customs coupled with intermarriage defines the k’vanna of the 2nd Sinai commandment.

   Xtianity worships a false messiah. While Islam pretends that prophets sent to all peoples speaking in the native tongues of those peoples who fundamentally reject the revelation of the Torah common law legalism at Sinai. Both corrupted religions translate “prophets” into little girls fit for the mitzva of קידושין through rape. Yonah sent to the refugees the king of Assyria forcefully expelled from the conquered kingdom of Israel. Just as pre-g’lut prophets equally travelled to the kingdom of Samaria to command mussar. Torah prophets never sent to all peoples across the Earth as the koran falsely declares. Prophets do not predict the future as the NT falsely declares. Prophets – like the mitzva of Shabbat defines the mitzva of Moshiach in that both Torah commandments apply equally to all peoples and generations of bnai brit to pursue and rule the chosen Cohen people with righteous justice based upon the מיעט פרט of Uriah the Hittite mussar rebuke by which the prophet Natan cursed David with eternal Civil War blood shed; David failed in this specific particular case to sanctify the mitzva of Moshiach, no different than king Shaul who failed to obey the prophetic mussar commanded by Shemuel which order Shaul to slaughter Amalek. This כלל – פרט middah “brick” of rabbi Yishmael serves to defines the k’vanna dedication of the mitzva of Moshiach, like as does the רבוי מיעט excludes little girls from the mitzva of kiddushin.

   The wisdom of the Torah affixed through Av tohor time-oriented commandments. As positive & negative Torah commandments serves as common law precedents having the purpose to discern k’vanna required for av time oriented commandment … thereby elevated to av tohor commandments rather than remaining as secondary precedent commandments which do not require k’vanna. This “Torah wisdom” equally applies to Oral Torah halachic mitzvot within and across the Talmud which too do not require k’vanna. The Aggadic portions of the Talmud make a דרוש\פשט to T’NaCH Primary sources which permits all generations of Talmudic scholarship to learn the k’vanna of prophetic mussar and “weave” this prophetic mussar as the k’vanna of observing halachic mitzvot ritual observances as codified in the later rabbinic codes. The halachot codified in the Shulkan Aruch statute law assimilated perversion of the Rambam base error – do not require k’vanna. The commentaries made upon the Rambam’s Yad fail to affix his halachic “translations” to a specific halachah within the B’HaG or Rif or Rosh common law codes which open with a specific Mishna. Hence all these ירידות הדורות-domino effect, down stream generations of error – treif.

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   1. The unique revelation of the god of Israel at Sinai opposed by av tuma other Gods who dwell in the Heavens above, like JeZeus instructed his disciples: “Our Father who art in Heaven etc”.

      The vision of God in the opening Book of Genesis: a God in the Heavens above. The reality of the Sinai revelation God in the hearts of the people who accept the revelation of the Torah at Sinai … which neither Xtians nor Muslims accept to this day. Both religions which whoreship other Gods “believe” their Trinity or Tawhid God lives in the Heavens above. This rejects the revelation of the Torah at Sinai.

      Hence the Xtian bible and Muslim Koran never once ever bring the Divine Presence Spirit revelation first reveal in the opening Sinai commandment and again revealed in the 13 middot Spirits which passed Orally before Moshe 40 days after the sin of the Golden Calf. The church denies the revelation of the 13 Oral Torah spirits as the Torah further clarification of the 1st Sinai commandment revelation of the Name that does not exist as a Golden Calf word translation of the Divine Spirits! John 1:1 serves as absolute proof that the NT worships other Gods as defined later by the Nicene Creed; and still later again by the Muslim Tawhid Allah word translation Golden Calf. Just as nothing in the Heavens, Earth, or Seas compares to the revelation of the Divine Presence Spirits how much more so no word translations can encapsule the k’vanna of the Divine Presence “Oral Torah” revelation of the 13 tohor Spirits of the First Commandment revelation of the שם השם לשמה.

      The Xtian false Messiah/false prophet\Logos functions as replacement theology on par with the Samaritans referring to themselves as the “True Israel”. Islam’s radical Tawhid stresses an absolutely foreign Monotheism which blantantly – without shame – violates the 2nd Sinai commandment. The 10 plagues judged the Gods of Egypt; the sworn oath brit which Yehoshua cut at Gilgal: As HaShem judged the Gods of Egypt, so too Yehoshua compares to Moshe, HaShem equally judges the Gods worshipped by Canaan. Still later the prophet Eliyahu – HaShem judged the God Baal and Eliyahu ordered the people to thereafter slaughter all the priests of Baal.

      Prophesy did not “end” with the sealing of the T’NaCH masoret. Rather, prophesy terminated the instant that the Federal Sanhedrin common law court system and its “spokes” – the small Sanhedrin Capital Crimes Common law courts in the cities of refuge collapsed. Prophets carry out and enforce the judicial ruling of Sanhedrin Capital Crimes and Torts common law courtroom rulings. If no Sanhedrin courts rule within the borders of the oath sworn brit lands which qualify as the eternal oath brit Avot cut with HaShem – alliance of the eternal chosen Cohen peoples’ inheritance to rule the land of Canaan with righteous judicial common law just courts. No independent lateral common law Sanhedrin courts … no prophets.

      The ה׳ ה׳ אל רחום וחנון…revelation on Yom Kippur wherein HaShem remembered the oaths sworn to the Avot that only these chosen Avot would father the Cohen people and inherit the oath sworn lands, this act of Divine remembrance of these oaths sworn to the Avot by which both parties cut a brit oath alliance, these tohor middot revelations/Oral Torah\, they serve to define both ב’ ראשית and בכל לבבך\כם in the first and second paragraphs of tefillah דאורייתא\קריא שמע. ONE has nothing to do with the Islamic perversion of Tawhid Allah Golden Calf John 1:1 word translation.

      ONE carries the k’vanna of all downstream Cohen generations acceptance of the oath sworn by the Avot to cut an oath alliance brit to father the chosen Cohen people, threw acceptance of both the Written and Oral Torah revelations. The Ger Tzeddik serves as proof: a Goy who rejects even one Torah commandment invalid as a Ger Tzeddik. The Apostle Paul and the false prophet Muhammad reject the revelation of the Torah at Sinai: Paul rejected the revelation that the Divine Presence spirits live within the Yatzir Ha-Tov hearts of only the chosen Cohen people; the Talmud and Midrashim support this Torah vision by emphasizing that both Esau and Yishmael rejected to receive the Torah.

      The narrative from בראשית to שמות ONE narrative. Yoseph interprets a dream that impacts both his brothers and Par’o. Both the brothers and Par’o respond with betrayal/צר עיין. The Torah repeats the עשרת דיבורות in the Books of שמות ודברים, similar to the Book of שמות repeats the Mishkan both before and after the sin of the Golden Calf. The עשרת דיבורות “remember” the 10 plagues by which HaShem judged the Gods of Egypt.

      The alien theology known as “monotheism” negates and invalidates the Torah essential commandment to remember the salvation from Egyptian slavery. Neither the alien false prophet texts NT nor Koran remember this salvation from Egypt because this deliverance from oppressive slavery does not apply to down stream Goyim who live in distant lands and observe foreign cultures and customs totally alien to the cultures and customs which Torah common law as expressed through the sealed masoret of both T’NaCH & Talmud establish and define.

      The Torah instructs prophetic mussar through the medium of משל\נמשל. Both the repetition of the עשרית הדיבורות and the repetition of the Mishkan – instruct this prophetic mussar of משל\נמשל. Torah does not instruct a טיפש פשט history of how God created the Universe. The נמשל of מעשה בראשית understood as a משל, instructs the revelation of Av tohor wisdom commandments which require k’vanna – also known as time-oriented commandments. Both the mitzva of Shabbat and tefillat kre’a shma serve as דאורייתא examples of wisdom Torah commandments.

      Goyim do not inherit this Torah wisdom; the kabbalah of how פרדס Case/Rule inductive logic interprets the k’vanna of the revelation of how the 13 Oral Torah spirits make a “משנה תורה”\Legislative Review/ of the revelation of the 1st Commandment שם השם לשמה rejects and invalidates the validity of ancient Greek philosophy which developed syllogism 3 part deductive reasoning — the lights of Hanukkah dedicate the korban oath never to forget the revelation of the Oral Torah as defined by the kabbalah of rabbi Akiva’s interpretation of the k’vanna of the revelation of the 13 tohor middot Horev revelation of the שם השם לשמה within the hearts of the chosen Cohen people for all eternity.

      The p’suk דברים 4:39 God is “in heaven above and on the earth below;” differentiates (makes a central “understanding הבדלה which separates like from like, as does t’ruma from chol), between the בראשית Divine Names: אל האל אלהים אל שדי from the Sinai/Horev revelation of the שם השם לשמה. Av tuma avoda zara theology and creed belief system declare that Man can grasp, even if this understanding remains a “mystery”, God. The Mishna rejects this arrogant presumption. Fools who contemplate that which is above, below, or behind them – better never even born!

      The revelation of the first commandment Divine Spirit perhaps best expressed through “פנים בפנים דיבר ה׳ עמכם בהר מתוך האש” — face-to-face, from within the fire. And later: “כי קרוב אליך הדבר מאוד בפיך ובלבבך לעשותו” — the matter is very near to you, in your mouth and in your heart; to which the Zohar and later mystic kabbalah of the Middle Ages interpreted through the word related to the “revelation” of the Mishkan — Shekinah — the נמשל of the Mishkan משל.

      “השמים ושמי השמים לא יכלכלוך” — even the heavens cannot contain You, serves as a working interpretation of “ועשו לי מקדש ושכנתי בתוכם” — dwell among them. The av tuma Shlomo’s Temple abomination prioritized a foreign assimilated theology which prioritizes a place – comparable to an idol carved and forged from wood, stone, or gold. King David wanted to build a Temple, the prophet Natan – whose council king Shlomo ignored like as did his son when himself travelled to Sh’Cem to become the anointed Moshiach!

      The blood on David’s hands refers to his failure to rule with justice in the matter of Bat Sheva’s husband. The Beit HaMikdash משל which David commanded his son, assumes that his son possesses the “wisdom” to make the Oral Torah required דיוק; the נמשל (black fire on white fire) kabbalah of establishing the Federal Sanhedrin common law court system. Both T’NaCH and Talmud common law legalism. T’NaCH instructs mussar common law while Talmud instructs this through Aggada and Halachic common law as the legal ritualistic mechanism by which a person can affix prophetic mussar unto Torah and halachic mitzvot commandments. Sinai is not just revelation of information.

      It is revelation of relationship and method.

      G’lut Judaism, especially the Rambam assimilation statute law abomination on par with king Shlomo’s Temple replacement theology of establishment of Federal Sanhedrin courts, ruled that Jews permitted to daven in Mosques! Muslim worship other Gods based upon the 1st & 2nd Sinai commandments.

      Av tuma avoda zara comes from false prophets who reject and despise the revelation of the Torah at Sinai/Horev – both literally and metaphorically. No such thing as “daughter religions” because the revelation of the Torah at Sinai introduced the Torah constitutional mandate of Sanhedrin common law courts; no Torah commandment that restricts “faith” to belief in any theologically creed created God.

      The first Sinai commandment (the greatest commandment in the Torah) does not begin with a creed theology like “God exists and is one”. The first Sinai commandment: אנכי ה’ אלוקיך אשר הוצאתיך מארץ מצרים מבית עבדים. G’lut Jews in foreign lands remain in Egypt because the language Egypt a לאו דוקא משל. The revelation of the greatest Torah commandment requires that all generations learn this commandment through its Oral Torah נמשל k’vanna. All wisdom commandment/time-oriented mitzva require the wisdom of prophetic mussar which interprets the required k’vanna to raise a secondary precedent commandment which does not require k’vanna to a wisdom time-oriented commandment which most essentially does require k’vanna.

      This distinct fundamental difference requires that the chosen Cohen people make an ontological “other Gods” הבדלה no different than the mitzvot of shabbat and t’ruma absolutely requires. מלאכה forever separate and apart from עבודה, and no amount of false prophet lies can change this hard cold fact any more than Goyim can “graft” themselves and become the oath brit chosen Cohen people. Mystical individualism, like as found in the Book of Daniel, serves a similar function that the Gemara comments upon the Mishna! Daniel a mystic not a prophet.

      The T’NaCH separates prophetic Books from Holy Writing Books just as the Mishna stands separate from the Gemara. The satire of the Book of Kings refers to king Shlomo as “the wisest of all men!” Goyim worship other Gods, just as did Par’o and the nations of Canaan. Sinai not a theological creed belief system any more that Greek syllogism deductive logic resembles or compares to or replaces פרדס Oral Torah inductive logic. Torah defines faith as the pursuit of righteous judicial justice. Not belief in latter-day theological belief system creeds – however popular throughout Goyim societies and civilizations. Mighty empires do not determine the k’vanna of the Torah revelation at Sinai any more than does the UN or England/France\Russia determine the international borders of the Jewish state and Jerusalem as the Capital of this Independent nation.

      The revelation of the Torah at Sinai does NOT dismiss nor invalidates how entire Goyim societies and civilizations worship their Gods. The revelation of the Torah at Sinai does NOT condemn Goyim as “inherently corrupt”. The הבדלה made between the korbanot dedicated by Cain and Hevel, did not curse Cain. The murder of Hevel by Cain cursed Cain. Just as the Shoah murder of 75% of Western European Jewry and the slaughter of Polish Ukrainian Jewry, followed by the Arab leadership which vowed to throw the Jews into the Sea in both the ’48 and ’67 Wars of National Independence for the Jewish state erases the humanity and moral agency of both Xtianity and Islam.

      The Xtian God perhaps stated it best: “By their fruits you shall know them”. Both religions reject Torah as a common law legal court system. Both religions treated Jews as “dhimmi” “Cain” “Christ-killer” “sub-humans”. Both religions never held by their own court systems to stand before the BAR to answer for their repeated war-crimes against Humanity.

      The Torah does not describe the nations as metaphysically incapable of righteousness. Simply not the place for Jews to arrogantly presume that the Hindu worship of their Gods – not really Gods. The subject of Gods – black or white, polytheistic or monotheistic etc the Torah does not address. That Goyim av tuma avoda zara prioritizes these subjects, simply does not concern the Torah revelation. Torah commands the chosen Cohen people not to assimilate and intermarry with Goyim who reject the revelation of the Torah at Sinai. Just that simple. No fancy dance’n.

      Goyim have no oath brit relationship with the Sinai שם השם. Their Bible and Koran never once refer to the god of the Chosen Cohen people by Name. Rather Goyim alien religions unilaterally translate Names as substitutes, no different than ancient Goyim calling stars Gods as well as the Original God creator of these same stars. Despite Great Apes having a 98.7 genome genetic match, no amount of theological creeds can “convert” an Ape into a Human Being.

      The popular Av tuma avoda zara which worships ONE UNIVERSAL God simple not the local tribal god which the chosen Cohen people accepted as the god who delivered our people from the oppression of Egyptian courtroom injustice/slavery. Just as fervent belief in God does not make a “grafted” Goy into a replacement chosen Cohen people, any more than covenant correctly translates brit/alliance.

      Simply not the place for Talmudic halachic discourse to openly repudiate Goyim theological creed belief system constructs. But post Shoah produced the resurrection of the dead! Israel rose from the grave and became a living Independent nation-state. Now both dhimmi Arabs and the European church stink and rot as the “cursed Cain” wandering refugees without a nation to call their own! The EU rejected to include any reference to the Church in its Constitution, based upon the revolutionary separation of Church and State achieved in both the American and French revolutions.

      Torah sovereignty never functioned without justice toward the ger toshav within the gates. But the Mishna in Baba Kama excludes the “Canaani”- Samaritans, as a refugee exile who has no legal rights or protections! Both Arab/Muslim and Xtian court systems likewise treated Jewish refugee populations comparable, depending upon the times, to Canaani-Samaritans. Even the Harry Potter false messiah JeZeus agreed to this Oral Torah judicial distinction which separates Gere Toshav from NaCraim/Canaani\Samaritans who claim themselves as the “NEW ISRAEL”.

      The “worth” of despised refugee populations always and forever despised when compared to the rulers of any land throughout Human history; the American Indians in South, Central, North America, and Canada serve as witness. If Torah identity is fundamentally judicial and constitutional, how does that system function ethically toward gere toshav living within the borders of Judea? Mesechta Sanhedrin addresses this question in its aggadic address concerning the gere toshav. Important to understand, the Framers of the Talmud lived in g’lut – Rome had already obliterated Judea and renamed it “Palestine”.

      Goyim completely scoffed at אונאת דברים for 2000+ years! They made forced population transfers of Jews repeatedly over and again. Modern condemnations of Israel forcing a mass Gaza population transfer stand in the shadow that Prussia divided between Poland and Russia post WWII. That the victorious Allies commanded a forced population transfer of German populations deported from both the Czech Republic and Poland.

      The 2nd Sinai commandment the Oral Torah interprets its k’vanna as a commandment which forbids Jews to assimilate and intermarry Goyim who do not accept the revelation of the Torah at Sinai as av tuma avoda zara. This Oral Torah interpretation rejects the Xtian and Muslim paradigm of carved graven images as an idiotic טיפש פשט literalism. On par with the belief that God created the world in Six Days some 6 thousand years past. Av tuma avoda zara defines the k’vanna of all Torah curses which curse the Jewish people whenever we worship avoda zara as did the plague judge the Gods of Egypt.

      The Torah commands Israel not to practice avodah zarah. It does not command Israel to police the metaphysics of all humanity. The Cohen oath britot alliance cut between the Avot with God in Heaven does not switch to any other people, grafted on or otherwise. Yonah commanded t’shuva to the g’lut Israel carried off into Assyrian captivity just as Moshe commanded Israel in Egypt to remember the oaths by which the Avot cut the chosen Cohen people brit alliance. Par’o & the king of Assyria “repented” for but a short duration before the curse of destruction destroyed both kingdoms.

      The Nazi European church-going Catholic & Lutheran barbarians preached and arrogantly believed in a biological or ontological superior/inferior hierarchy which justified the Nazi slaughter of Slav populations! This utter abomination war crime, the Nazi ally of Japan equally embraced as did Mao in China. Torah never states that Goyim exist as inferior sub-human ape populations which require extermination; Luther by contrast advised Germans to gather Jews into our synagogues and burn those buildings to the ground. The crimes of the Spanish Inquisition and the Cossack progroms of the 1650s both serve as precedents of racial oppression guilt. Goyim, based upon this remembrance compares to dogs who return and eat their own vomit.

      The Torah repeats: Do not oppress the ger. Both Church and Mosque slaughtered Jews as low hanging fruit when it served their purposes, such as the Crusades. The Jewish people refuse to repress the historical memory and rage simply because it now offends guilty Goyim who loved to refer to Jews as “Christ Killers” or “thieves who steal Palestinian lands”.

      The mitzva to make eternal war against Amalek, interpreted not with a focus upon Goyim Jew haters. But rather Jewish av tuma avoda zara where ערב רב Jewish populations assimilate and embrace both Goyim cultures and customs and intermarriage. The Torah curse of Amalek plagues each and every generation of Jews who worship avoda zara, just as surely as flies attracted to fresh manure.

      The Torah rejection of Universal Monotheism neither philosophical nor racial. The lights of Hanukkah reject Greek and Roman cultural traditions known as philosophy. Any Goy on this Planet Earth can become a ger tzeddik, and many have. Hence the tuma epilate of racial superiority an eternal Goyim problem alone, accept when Jews assimilate and embrace Goyim cultures and customs – and perhaps a majority of Jews have. The Chosen Cohen people no more determined by the birth of the first born son than Jews exist as a separate race from Goyim. Jews just like Goyim only more so!

      Righteous Goyim merit respect, just as assimilated and intermarried ערב רב Jews – a direct Torah curse. Other religions universalized Israel’s local tribal god into grand Universal metaphysical systems of absolute narishkeit. Just as Goyim Capitals do not determine the borders and Capital City based upon the bogus claim of UN “international law” – Israel no more a UN protectorate territory than any other Independent UN member state! Sovereignty requires justice toward ger toshav. The jurisdiction of Federal Sanhedrin common law courts stops at the waters’ edge; no Sanhedrin court has any Torah constitutional mandate to pretend that it has the authority to judge Goyim living in their own countries – with their own legal systems.

      In 1948 the Labor Government of Ben Gurion validated Arab citizenship. Arabs earn advanced education degrees and serve as judicial justices, and Knesset members. Benjamin Disraeli, had to convert to Xtianity before he could sit as a member of the British Parliament.

      Torah justice most essentially requires fair restitution of damages inflicted. The language of Torah justice: measure for measure, eye for an eye. Not understood in some טיפש פשט literalism. But rather Goyim enemies when the wheel of fortune permits them to oppress Jews at will, cannot denounce when the wheel of fortune turns and they wear the shoe of disgraced refugees, like Xtianity now waits for the 2nd coming of Christ to re-validate its dead disgraced religion; Goyim cannot assume they remain rulers rather than refugees. Actions have consequences, and Goyim religions have over-played their poker religious hands.

      The commandment: do not oppress the ger, does not extend to UN member states who arrogantly pretend that they can “recognize” a Palestinian state. This notion identical with the Xtian monopoly over the Torah commandment of Moshiach despite Goyim not under the law.

      As the post WWII German forced population transfers justified as “security measures after catastrophic war” so too post Oct7th 2023 massacre compares to the US dropping atomic bombs upon Japan following the Dec7th 1941 surprise attack on Pearl Harbor. Historical symmetry directly related to just international relations between Israelis and Goyim nation-states.

      The stink of the Shoah in Jewish nostrils, does not justify Jews building gas-chambers! Despite having personally met a British person who refers to Israel as a Nazi state! Blood libel slander in this generation resembles the saying: The apple does not fall far from the tree. Europeans through their repeated crimes against humanity have destroyed their own good name reputations. The Jewish state did not reduce Europe as a great power on par with the Spanish Armada.

      The Midrash instructs that HaShem created the World for the Jewish people. This statement understood as carrying the intent that Goyim serve as the collective model by which HaShem weighs the blessing curse brit upon the scales of Justice. When Jews follow the ways of לאו דוקא Egypt and Canaan, the curses which destroyed both civilizations likewise destroy Jewish civilizations in the oath sworn lands; the land vomits my people out of the land. The Romans serve as a strong proof in conjunction with the Babylonian and Assyrian exiles.

      Modern Zionism today, in order to achieve a more perfect Republic union of 12 Tribes, requires establishment of the Torah as the Written Constitution. This Constitution most essentially mandates Sanhedrin Federal common law courts with the power of lateral Legislative Review of all forms of government authority. Meaning the State does not bribe judicial judges or prosecutors by paying their salaries.

      The Torah opens the Book of שמות to express the “rage” of judicial oppression endured in g’lut. The metaphor of Egypt לאו דוקא. Israel came out of Egypt judicial oppression to conquer Canaan and rule this land with righteous judicial justice which dedicated to make fair restitution of damages inflicted by bnai brit upon bnai brit. If Israeli independence copies the oppression of Goyim societies, this brings the Torah curses of avoda zara upon the Jewish state.

      The Jewish state welcomes Arab Muslims and Xtians to visit, no different than any other country profits from the tourism trade. Arafat’s demand of “Right of Return” applies to Arab and Muslim states not the Jewish state. In 1948 Arab states unilaterally expelled more Jews from those countries than dhimmi Arab refugee populations who fled from Israeli lands, on the orders of their own leaders who told them to get out of the way of the advancing Arab armies whose intent: complete the Nazi Shoah!

      Arab states in 1948 rejected Jewish equal rights to achieve self-determination within the mandate borders of Palestine – based upon the 1917 Balfour Declaration which produced the 1922 League of Nations Palestine Mandate awarded to England to accomplish a Jewish national home in Palestine. All Arab Israeli wars fought thereafter not fought over land but rather the Arab rejection that dhimmi Jews have equal rights to achieve self-determination in the Middle East.

      The strategic interests of the Jewish state quite simple. Just as LBJ faces with racial riots attempted to achieve black integration in the US, so too Israel strives for integration in the community of nations across the Middle East and North Africa. Just that simple, no fancy dance’n. This vision rejects the post Shoah UN holier than thou hypocrisy which holds Israel to moral demands higher than to any other UN member. Not the place of the UN to judge and condemn Israel. The UN exist only as a medium, comparable to a Mall, for nation-states to conduct diplomacy among equals.

      If Sinai primarily about judicial justice and Cohen oath alliance relationship — not metaphysical abstraction — then the ultimate desecration of Sinai – not false theology – but unjust courts. This if … then argument totally rejects any and all outside Goyim theological parameters as existing as valid acceptance and interpretation of the Torah revelation at Sinai. Why? Because Goyim never accepted the revelation of the Torah at Sinai; the Apostle Paul declared Goyim not under the law. Therefore its simply not honest for either JeZeus or Muhammad to declare a monopoly strangle-hold on either term Moshiach or prophet because both terms under Torah law.

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4. The Torah vision of Zionism

   Isaiah 11:1-9 indeed emphasizes themes of justice, peace, and harmony among the chosen Cohen people within the borders of the brit land inheritance sworn to Avraham Yitzak and Yaacov. It has no larger reference to Goyim in other lands and foreign countries any more than the Sanhedrin courts have “legal jurisdiction” outside of the borders of the oath sworn brit lands…NOT.

   The passage emphasizes a hoped-for restoration of a united 12 tribe Republic following king Shlomo’s avoda zara which resulted in the permanent split between the kingdom of Yechuda and the kingdom of Samaria till both kingdoms destroyed and uprooted unto g’lut cursed destruction due to the worship of av tuma avoda zara. This hope-for re-unification of the 12 tribes of the brit Republic has absolutely nothing to do with any particular leader in the future; the משל of predator/pray animals eating and frolicking docilly together in open fields carries no such narishkeit longing for an av tuma avoda zara pie in the sky Moshiach superman who saves America from crime and evil.

   The prophet Isaiah repeatedly addresses the fractured kingdoms’ re-unification. Isaiah 11:10 “in that day, the root of Jesse will stand as a banner for the peoples; the Goyim will seek him, and his resting place will be glorious.” Absolutely does not go out of the כלל of making political strategic alliances with Goyim; like Israel has a key alliance with the United States today. This p’suk based upon other T’NaCH sources where kings of both kingdoms cut alliances with Goyim. Frequently those alliances like king Shlomo’s foreign marriages such as to the daughter of Par’o – crossed the line which the Sanhedrin courts condemned. Prophets enforce Sanhedrin courtroom rulings.

   The king Shlomo example: as clear as the Sun on a cloudless day that arrogant king ignored the authority of Sanhedrin courts! A legal proof which supports this after the fact contention: Shlomo’s personal court judged the Capital Crimes Case of the two prostitutes and dead infant serves as witness. A second common law legal precedent: Shlomo did not established – as David and the prophet Natan commanded – not the cities of refuge Small Sanhedring Capital Crimes Courts and neither the Great Sanhedrin Federal Capital Crimes Court. Shlomo rejected the Torah Constitutional mandate which authorizes משנה תורה-Legislative Review over any and all legal law decreed by either Tribal governments or king Shlomo’s government.

   The rule of פשט לא יוצא מכלל – directly applies to p’sukim 11:10 and 11:12. Reshonim opinions followed the sealing of the Talmud masoret. Those secondary/tertiary opinions do not at all compare to the Talmudic כלל – the dream follows after its interpretation. All post sealing of the Sha’s Bavli rabbinic sources restricted to later precedent interpretations of a by-gone Middle Ages of Jewish oppression in g’lut. The Torah speaks in the language of Man. Prophets not witches – the latter tuma predict the future. T’NaCH prophets command prophetic mussar which applies equally to all generations of the chosen Cohen people alone. Only Israel accepts to this very day the revelation of the Torah. Zechariah 14: This משל describes a time when all nations will come to worship God in Jerusalem at the Feast of Sukkot. This chag a direct written Torah commandment.

   The wisdom commandment\time-oriented mitzva of Moshiah learns directly from Moshe anointing the House of Aaron as Moshiach. Aaron dedicated korbanot as wisdom time-oriented commandments. What k’vanna defines the dedication of korbanot? The wisdom time-oriented commandment of Moshiach requires the נמשל k’vanna which dedicates צדק צדק תרדוף as the definition of Torah faith. In this light, the discussions around nations (Goyim) can be understood as not just referring to geopolitical entities, but rather as a call for moral alliances based on shared values and divine aspirations. Consequently, any pie in the sky superhero Moshiach, or a codified Rambam “statute book” that pretends to replace live Sanhedrin process, like both NT and Koran av tuma avoda zara – betrayal of the Torah’s own legal architecture.

   In the specific Oral Torah mitzva of Moshiach, inclusive of the restoration of constitutional Torah governance; of constitutional Torah governance – the re‑establishment of Sanhedrin authority – through the national dedication to צדק צדק תרדוף. Simply re-stated this wisdom commandment/time-oriented mitzva understands that it’s a Torah commandment no different that Shabbat = the collective wisdom‑commandment, not some son of God miracle‑worker. This mitzva sanctifies the dedication of the restoration of Torah Constitutional justice: a Federal Sanhedrin lateral courtroom common law justice system together with its prophetic “police” who command prophetic mussar as enforcement of Sanhedrin courtroom legal rulings even when they make a משנה תורה legislative review of any and all tribal and federal government statute laws. Bottom line: the objective of Zionism today: To accept the revelation of the Torah @ Sinai/Horev based upon the Torah precedent that our forefathers accepted the local tribal god who brought our people out of Egypt into Canaan.

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5. Torah common law neither theological (Xtianity/Islam) nor philosophical (Greek). The Sinai oath brit wherein the tohor spirits of our god lives within the Yatzir Ha-Tov Mishkan/Hearts lives through the דיוק Oral Torah logic known as משל\נמשל. Just as covenant does not mean brit; repentance does not mean t’shuva. To cut a Torah brit requires wisdom discerning substance from form – spirits from words – שם ומלכות.

   This Sinai oath brit defines the boundaries of Torah common law judicial justice as the accepted Torah revelation of legalism among and between the bnai brit Cohen people. Goyim never accepted this oath brit upon their souls. Therefore just as an American does not dictate to Putin to get out of the Ukraine following the horrors of two European invasions of Russia through the flat plains of the Ukraine. So too and how much more so Goyim not under Torah common law do not shape nor determine Torah law, specifically not the mitzva of either Shabbat nor Moshiach.

   No such thing as “universally accepted history”. Like the saying goes: “the victors write the history books”. All real scholarship separates between Primary vs. secondary sources of information. “They are part of the derash tradition” – false. They represent components of rabbi Akiva’s kabbalah known as פרדס – Oral Torah which interprets both the T’NaCH and Talmudic משל “dream language” into the נמשל interpretation of k’vaana required to do wisdom time-oriented commandments.

   The false idea “historical‑linguistic peshat”, has no portion with the Oral Torah פרדס kabbalah. Both T’NaCH and Talmud command prophetic mussar NOT history. Just as common law legalism has no part with religious theology so too court-room established and imposed justice shares no common ground with religious theological creeds. The latter in a courtroom setting more resembles to a bribe.

   Jews do not demand that Goyim accept the Torah at Sinai. Goyim therefore cannot demand that Jews recognize their theological based belief systems as anything more than av tuma avoda zara. Specifically NT Goyim “not under the law” therefore these same Goyim cannot dictate the meaning nor intent of Torah commandments in general or the mitzva of Moshiach in particular.

   Medieval g’lut literature – Saadia Gaon, Rambmam, Yehuda Halevi, and later thinkers rely upon assimilated Tzedduki embraced Greek deductive logic rather than P’rushim פרדס inductive reasoning which defines the k’vanna of both the T’NaCH and Talmudic literature — both Primary sources as opposed to the post Sealing of the Sha’s Bavli secondary sources.

   Islam has no more a foundatin in Torah than Ishmael dedicated at the Akadah or JeZeus replaces the Avot as “the son of God” that subsumes the chosen Cohen people and oath brit land. Both the TN church and still later mosque openly reject the revelation of the Torah at Sinai. A point not subject to negotiation. Torah does not apply to their av tuma avoda zara worship of other Gods.

   Goyim ignorant of Hebrew neither a Torah nor Jewish problem. Post Shoah both Xtianity and Islam now qualify as stateless dhimmi populations without a country of their own. Xtian now wait for their pie in the sky 2nd Coming and post defeated Arabs in ’48 & ’67 Wars directly compare to Jewish refugee population prior to Israeli Independence as a nation-state in the Middle East.

   Goyim bible translations utterly dismissed starting with the virgin birth Zeus raping a married woman “Marry” to father JeZeus. The kabbalah of Oral Torah known as פרדס preantidates both the NT and Koran Harry Potter religious fictions. Rabbi Akiva received the kabbalah of פרדס from the P’rushim who commanded the mitzva of lighting the lights of Hanukkah.

   Goyim who never accepted the revelation of the Torah – tohor middot live within the Yatzir Ha-Tov within the hearts of the chosen Cohen people – their mythologies Jews likewise reject. Measure for measure as the definition of the 2nd Sinai commandment which Goyim all reject to this very day. As Adam and Hava a married couple so to in the Loom-warp/weft T’NaCH and Talmudic relationship פרדס affixed as pairs: דרוש\פשט to aggadah and רמז/סוד to halacha; no different to the משל of Israelites making bricks from straw to the נמשל of middot affixed to both T’NaCH and Talmudic literatures. This kabbalah defines how the Talmud and Midrash interpret T’NaCH and employ halachot contained in specific sugyot as בניני אבות to make a משנה תורה – Legislative Review – re-interpretation of the language of “Home” Mishnaot to which the Amoraim scholars attached their Gemara commentaries thereto.

   TANaKH and Talmud command prophetic mussar, not history. Meaning: all legal reasoning, narrative, debate, custom, memory, social history etc serves as משל roads which all lead back to “Jerusalem”. Covenant does not corretly translate brit which means “alliance cut through sworn Torah oaths”. Hence the couterfeit faiths employment of “covenant” as false as the Goden Calf-אלהים word idolatry. Substitute theology does not replace the oath sworn by the Avot to cut an oath alliance to eternally father the chosen Cohen people. Neither Yishmael nor JeZeus can replace the Avot in this the definition of the Torah oath brit faith upheld every Yom Kippur where Jews remember the oaths sworn by the Avot as our t’shuva.

   The Torah does not require “Jews” to defend it against avoda zara – such an idea utterly absurd. Jews have a Torah obligation to keep the Torah brit לשמה. The curse of g’lut, Jews cannot do mitzvot לשמה – hence the Wilderness generation has no portion in the world to come.

   פרדס predates NT – the lights of Hanukkah Jews dedicate to never again forget the Oral Torah/פרדס inductive logic. Hanukka before the NT. Saadia, Rambam, and Halevi all highly influenced by the re-discovery of the ancient Greek philosophies concealed by the Church after Constantine became emperor. The Muslim invasion of Spain released the ancient Greek texts concealed by the church for 4 or more Centuries – fact not rhetoric.

   Historical speculation does not concern Talmudic scholarship but far more akin to German Protestant Higher Criticism of the late 19th Century. The Books of Maccabbees not included within the sealed masoret. Rabbi Akiva taught the kabbalah of פרדס which all Torah scholars in both the Yerushalmi and Bavli respect and obey. Herein the sages refer to the Talmud as the “Oral Torah”. Only a טיפש פשט fool argues that the Talmud exist as a Horev Oral Torah revelation! Rather the revelation of inductive logic so completely alien to the ancient Greek deductive logic – herein defines the revelation of the Oral Torah at Horev through the introduction of middot.

   Influence does amount to betrayal because the 2nd Sinai commandment both the Book of Kings and Ezra serve as precedents wherein the Talmud defines avoda zara as 1. ערב רב-assimilation and 2. intermarriage as found in the Book of Ruth. Ruth defines ger tzeddik the other Moavite wife – simply a Shiska married to a Jew.

   While its hard for g’lut Jews to accept the fanatical: “all” assimilation “all” Greek logic “all” medieval rationalists – Karaim arguments. None the less, the 2nd Sinai commandment stands as judge. Any Jewish thinker who uses Greek deductive logic models violates the 2nd Sinai commandment. Proof: the Siddur instructs that on Hanukkah that the ערב רב רשעים sought to cause Israel to forget the Oral Torah. Therefore, “influence = betrayal”. The brit defines the boundaries of legitimate thought, as defined by the 1st Sinai commandment. Jews who remain in Egypt (לאו דוקא) worship other Gods. Meaning, assimilated and intermarried Jews adopt Goyim cultures and customs and abandon Jewish cultural traditions no different from the Hanukkah blessing which condemns the Syrian Greeks לאו דוקא for attempting to cause the Jews to forget the Torah – משמע – Oral Torah.

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   1. The fundamental restrictions of the Sinai brit.

      The Torah Cohanim laws in ויקרא, encompass various aspects of Jewish life, particularly regarding sexual morality\ערבה, the tohor-tuma holiness Code, where this Book closes with the Blessing/Curse revelation of the k’vanna of the accepted Sinai brit. The concepts of tahor (purity) and tamei (impurity) – spirits within the YaTzir Tov\Ya Tzir Raw within the heart, herein defines the נמשל of the revelation of the Mishkan at Sinai. All Torah commandments subsumed under the revelation of the Torah at Sinai; the greatest Torah commandment of all Torah commandments – the first Sinai commandment. No Torah commandment has greater authority than the 1st Torah commandment at Sinai.

      This crucial important understanding כלל, the overall spiritual and communal framework of Moshe anointing the House of Aaron as Moshiach, פרט which defines this כלל. The mitzva of Moshiach no more applicable to Goyim any more than the observance of shabbat. The latter mitzva requires the ability to discern between מלאכה from עבודה. The NT Greek language, for example, does not discern any fundamental or even secondary distinction between these two completely different Hebrew verbs which the Greek NT translates as work. Hence the Xtian Man-God JeZeus did not grasp how to sanctify the time-oriented wisdom commandment NOT shabbat NOR moshiach. Consequently both the NT and Koran exist as false prophet theology which seeks to entice Israel to worship other Gods.

      ויקרא יח — כ laws of Cohonim as applicable to Goyim who reject the revelation the Torah at Sinai as Mars lack of water compares to Earth covered by vast majority in water. Goyim outsiders cannot usurp the Hebrew T’NaCH simply by renaming it “Old Testament”. Dishonesty defines the Xtian bible from start to finish; the revelation of Torah judicial common law Sanhedrin mandate radically different from Goyim worship of their Gods who live in the Heavens above.

      For example: The Goyim bible knows nothing of the oath sworn brit at Sh’Cem prior to the 7 year war to conquer Canaan. Goyim know nothing of how Torah defines the culture, customs, and practices which shape the identity of the Jewish people. Their ‘I am saved through JeZeus’ reflected in the post WWII ‘born again’ fad – completely oblivious to the church crimes (both Catholic & Protestant) that culminated in the Shoah European guilt. Actions have their consequences. 2000+ years of Xtian war crimes against Humanity by no means limited to the Jews alone.

      Xtian faith exists only as mythology, especially after 2000+ years of failed 2nd coming “Good News”. Where was JeZeus during the Shoah? Church has no shame b/c its believers take no responsibility for their criminal behavior from generation to generation to generation — only evil and wickedness. Answer for the crimes of the Inquisition or the forced mass population transfers or the extermination of entire populations in the New World and across the Pacific Islands and Africa. Never has any Xtian country made religious war criminals stand trial. Post WWII the Church opened rat-lines to assist Nazis to flee from standing trial. And Poland initiated pogroms against Jews returning to reclaim title to their properties!

      The 7 mitzvot bnai noach, an Aggadah within mesechta Sanhedrin addresses the type of Goy temporary resident known as Ger Toshav. By contrast mesechta Baba Kama addresses the 2nd type of Goy living within the borders of the oath sworn lands “brit” sworn as the eternal inheritance of the chosen Cohen seed of the Avot and only to this chosen seed. Hence the Torah records that Moshe received command not to invade the lands of Esau!

      Mesechta Baba Kama refers to the Goyim whom the king of Assyria settled in the captured 10 Tribe kingdom of Samaria/Israel. The Book of Ezra/Nehemiah refers to these people who converted out of ‘fear of lions’ as Shomronim – which the NT calls ‘Samaritans’. The Book of D’varim refers to both types of Goyim in the case of treif meat: its permitted to give this type of flesh as a present to the ger toshav or sell it to the “nacree”. The Talmud, multiple generations of sages, debated the status of the Nacreeim and reached the conclusion which excluded them as having any legal connection to Torah judicial justice laws. Why? The Samaritan forerunners of the Karaim and Xtians – one and all declared themselves the ‘NEW Israel’.

      The Rambam held that the 7 mitzvot bnain Noach apply to all Goyim. Aggada makes a drosh/p’shat back to interpret T’NaCH prophetic mussar based upon similar T’NaCH case/din mussar rulings. This prophetic mussar has the power when “woven” into halachic ritual observances to elevate a positive rabbinic mitzva into a Av tohor Torah time-oriented wisdom commandment. Confusing the private opinion by the Rambam, whom both the court of Rabbeinu Yona in Spain and the majority of the Baali Tosafot in France both condemned the Rambam’s statute halachic code and Guide Greek philosophy as a Torah abomination — based upon the dedication of the lights of Hanukkah wherein the P’rushim dedicated the korban of lights to only interpret the Written Torah with the logic of the Oral Torah. Greek deductive logic the blessing on Hanukkah recalls that the Greeks sought to cause Israel to forget the (Oral) Torah.

      Assimilated Rambam from Spain worships the Universal God theologies which both the NT and Koran espouse. No Sanhedrin Court has jurisdiction to judge Capital Crimes cases outside the borders of the Torah defined oath sworn land inheritance of Canaan and as further defined within the expanded language of the Torah and clarified by Moshe Rabbeinu which requires expanded National territories include small Sanhedrin cities of refuge Capital Crimes courtrooms. Hence the Rambam notion of Universal 7 mitzvot applicable to all Goyim – an utter narishkeit as the NT dictate on the mitzva of Moshiach.

      The Rambam “world to come” as pie in the sky as the NT false messiah. Goyim not under Torah law. Therefore just as Americans do not determine Russian strategic interests to invade a Ukraine threatening to join NATO – especially after Napoleon and Hitler both invaded Russia through the flat plains of the Ukraine – so too Goyim, not under the law, do not determine Torah commandments, specifically in the NT case – the commandment of Moshiach.

      Torah common law stands the vision of “life in the word to come” based upon the Torah oath brit cut between the pieces wherein childless Avram swore and oath and in turn his local god El Shaddai swore an oath back to Avram. This concept of brit – totally alien to the Torah. Secondary sources like the NT or Koran do not supersede the Torah; anymore that Goyim who reject the Torah can qualify as ger tzeddik converts. The Pauline ‘graphed onto’ narishkeit equal to the Koran declaration of Yishmael bound upon the altar at the Akadah.

      The seven Noahide laws are presented in Jewish sources as a universal moral code binding on all humanity (the “descendants of Noah”), independent of the Land of Israel or the Sanhedrin’s geographic jurisdiction for Jewish capital cases. False. Violation of any of these 7 laws by a ger toshav constitutes as a Capital Crime Case that only the Sanhedrin courts can adjudicate. One of the 7 mitzvot requires gere toshav to establish courts of law. The Talmud does not mandate any court ger toshav in Judea the authority to adjudicate any Capital Crime case. Rather ger toshav courts limited to Torts damages courts like Jewish Torts courts in g’lut.

      Sanhedrin Capital Crimes courts inclusive of Small Sanhedrin courts in all cities of refuge as well as the Great Sanhedrin Court of 71, define the Torah mandated Federal Sanhedrin common law court system. The NaCree (language of the Torah)/Canaani (language of Baba Kama) refers strictly and only to despised refugee populations/Shomronim\Samaritans.

      No Sanhedrin court can put a “Bnai Noach” living in London or Paris or Berlin or Moscow to death. Violation of any of the 7 mitzvot therefore strictly and only apply to gere toshav living within the judicial domain of Sanhedrin Capital Crime courtrooms. Makkot 9a illustrates distinctions: a ger toshav who unintentionally kills another ger toshav is exiled (treated somewhat like a Jew), while killing a Jew leads to execution without exile—handled under Jewish judicial frameworks in the Land. Only Sanhedrin court justices have the Torah mandate to judge and try Capital Crimes Cases. The courts of Gere Toshav temporary residents do not have greater authority than Jewish Torts courts within the borders of Judea.

      The small Sanhedrin courts function as lower courts which permits appeal to the two Great Sanhedrin courts held within the Court of Hewn State within the Temple. Secondary sources of Talmudic scholarship made after the sealing of the T’NaCH, Mishna, Gemara, and Siddur exist as opinions. These secondary sources cannot over-ride nor negate sealed Primary sources. The Rambam statute halachic codes does just that, it equates his halachic posok rulings as if they stood upon their own merit. By stark and obvious contrast the Gemara halachot serve as precedent to interpret the language of the Mishna which that Gemara comments upon and nothing more. Herein separates T’NaCH\Talmudic common law from Roman & Rambam statute law.

      Aggada does not determine halacha – except in the opinion of the Rambam. Quoting Genesis 9:9–17 does not amount to squat. It amounts to a dream which has no interpretation; a letter never opened and read. Sanhedrin 56a–57a addresses Gere Toshav – based upon the Book of D’varim which differentiates two types of Goyim: Ger Toshav vs. NaCreeim. The Talmud restricted to these to classifications of Goyim within the borders of the Oath sworn lands.

      Sanhedrin 56–60, which treats these laws as pre‑Sinaitic and universal? Post Sinai revelation the Torah no longer perceives Torah as Universal/in the heavens above. תורה לא בשמים היא – represents a key fundamental of the revelation and acceptance by Israel of the Torah. The Book of בראשית does not over-ride the revelation of the Torah at Sinai, any more than can post sealing of the Sha’s Bavli Reshonim scholars can add to or subtract from the sealed Talmud.

      Only Israel accepts the revelation of the Torah at Sinai – to this very day. Torah common law post Reshonim opinions do not modify except to the limitations of the needs of that particular generations. Clearly the Dark Age social political and societal anarchy and chaos do not prevail today in any even near comparison to the darkest Ages of Xtian Europe under the Church Inquisition dictatorships.

      Pre-Sinaitic Universal ethics defines the 2nd Sinai commandment. Therefore any attempt to interpret 7 mitzvot bnai noach out of its Talmudic restriction which limits it to gere toshav temporary residents invalidates the Torah precedent in D’varim which separates giving treif meats as a gift vs selling this treif flesh to a Na’cree. The Baali Tosafot common law commentary on Avodah Zarah 64b – ger toshav exists only when Yovel observed supports this strong restriction against learning 7 mitzvot as Universal av tuma avoda zara commandments. The Yovel only applies to produce grown within the borders of the oath sworn lands.

      The revelation of the Torah at Sinai – mandates the Federal Sanhedrin Court system based upon the Torah serving as the Constitution of the Republic. Just as the Constitution of the US does not spread its Bill of Rights to Goyim living in foreign lands so too the Torah as the Constitution of the Cohen 12 Tribe Republic limited only to the borders of the oath sworn lands of this Republic. Therefore any post sealing of the Sha’s Bavli by Reshonim who seek to pervert the 1st Sinai revelation of the Name to some Universal God – like as expressed in the Av tuma avoda zara of both Xtianity and Islam – through ruling that the 7 mitzvot bnai noach apply Universally to all Goyim, such false instruction directly compares to av tuma false prophesy.

      Yet the church never accepted the authority of the Oral Torah codified in the Talmud and mesechta Sanhedrin in particular! Halacha only applicable to Jews not Goyim. Both the Church and Mosque developed their own unique religious codes of theological creed belief systems. Religion never has anything to do with the Sinai brit obligation to rule the oath sworn Cohen inheritance lands sworn to the Avot with judicial common law court room legislative review based upon Torah Constitutional mandate. Any attempt by Shomronim, Tzeddukim, Karaim, Xtians or Muslims to superimpose religious theology belief system as a replacement theology qualifies as the Torah definition of av tuma false prophets who seek to persuade Jews to worship other Gods.

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6. The Modern Vision of Zionism

   Just as the Talmud builds a full beit midrash so too does the T’NaCH, as specifically proven in this one short Shir HaMa’alot example. Tehillim 120 not restricted to alienation, but inclusive of moral exile – speech uttered within and throughout a diseased and corrupted Government “Court” social reality. The Holy Writings of the T’NaCh literature of mussar common law function as external “case/din” mussar which – so to speak – interprets based upon different “witness” perspectives the “Prophetic” Case heard before the Sanhedrin Court.

   When speech becomes weaponized, society enters moral exile even if geographically sovereign. The geographic references in verse 5 (“Woe is me, that I sojourn with Meshech, that I dwell beside the tents of Kedar”) evoke foreign, hostile environments (Meshech linked to northern peoples, Kedar to Arabian nomads), yet the deeper pain is existential: prolonged dwelling “with him that hateth peace” (v. 6), where the speaker’s commitment to shalom meets only warlike response (v. 7: “I am all peace; but when I speak, they are for war”). This is not merely hysteria but the grammar of moral dislocation—a “dislocated moral refugee.” Study Tehillim 120 not as ascent from exile but as a cry voiced inside a corrupted social reality, including “diseased and corrupted Government ‘Court’” dynamics.

   Post-Bar Kokhba historical trauma—the mass slaughter, expulsion, and Hadrian’s renaming of Judea to Syria Palaestina (135 CE) and Jerusalem to Aelia Capitolina—embodied the shift from physical republic to existential/moral refugee status, paralleling the psalm’s “אוי לי כי גרתי משך” not as mere geography but as enduring alienation.

   By framing the Ketuvim Holy Writings as Gemara to the cited prophets’ Mishna, this sh’itta of learning validates the פרדס kabbalah taught by rabbi Akiva. The organization of the Talmud into a loom-like warp/weft:halacha\aggada wherein דרוש\פשט affix to the aggadic portions of the Talmud, while the רמז\סוד halachic portions of the Talmud “conceal/hide” the judicial vision from the Goyim enemy/censors. Much like the later Rashi commentary to the Chumash – common law precedent based sh’itta radically differs from the Rashi commentary to the Talmud dictionary-p’shat conceals the common law judicial nature of the Talmud. Hence this forced the Baali-Tosafot to write a common law commentary to the Talmud; but even those some 60 Baali-Tosafot did not extend their off the dof precedent case/din study back to make a משנה תורה re-evaluation of the language of the Home Mishna which the Gemara learns through case/rule similar precedents.

   The רשע Rambam Yad statute law commentary to the Talmud directly duplicates the sh’itta of the Shomronim/Canaanites, Tzeddukim, Karaites, NT, Koran – all of who deny the Oral Torah revelation of tohor middot as the revelation of the Torah at Sinai. Where the שם השם לשמה occupied the Yatzir Ha-Tov hearts of the Cohen brit people rather than the Heavens above – like as do the Divine Names אל שדי, אלהים, אל, האל imply. The post Sinai most essential concept of faith: תורה, לא בשמים היא, the First Commandment (greatest of all Torah commandments) defines.

   The Rambam code simply does not qualify as Oral Torah common law but rather expresses the foreign Roman statute law sh’itta of learning. The main consequent impact of the Rambam Civil War, Jewish scholars ceased or forgot that משנה תורה refers to Common Law which defines the k’vanna of the Book דברים. Anglo-American common law perhaps based upon T’NaCH-Talmudic common law, and not the reverse.

   Rambam saved the Hebrew language with his code written in clear precise Hebrew. His rationalist theology “converted” the sealed masoret into a far more palatable format far less threatening to both the church and mosque. Early in the 20th Century the Czar attempted to restrict Yeshiva learning which prioritized the Yad rather than the Talmud. None the less, statute law static deductive reasoning akin to plain geometry. Whereas T’NaCH-Talmud literature communicates פרדס inductive reasoning logic; a flowing dynamic logic that differs from Greek deductive reasoning like Calculus variables differ from Arabraic Algebra; 19th Century hyperbolic geometry repudiates the 5th axiom of Euclid’s plain geometry.

   Off the דרך mainstream Judaism failed to correct the assimilated error of the Rambam’s statute law. The Catholic church during this same period incorporated statute law codification of Catholic dogma quite similar to the Rambam’s halachic codification which changed perverted corrupted Oral Torah judicial common law into religious statute law with prioritizes the false parameter of an Ego based “I believe” religious belief system substitute replacement of Sanhedrin judicial courtroom common law as model by the Framers of both the T’NaCH and Talmud.

   The Rambam code stands apart from the B’HaG and Rif common law codes. His corruption failure to bring sources for his halachic rulings, all later super-commentaries on both his code perversion and similar Tur and Shulkan Aruch statute law perversions failed to correct. For example the כסף משנה speculative attempts to unilaterally bring a Gemara source for the Rambam posok halacha – complete tits on a boar hog useless. No post Rambam super commentary ever affixed a Rambam posok to either a B’HaG, Rif, Rosh similar halacha wherein the latter affix that halachic ruling back to its proper Mishnaic source. Gemara always exists as a commentary to specific Mishnaic sources – always. This off the דרך error of statute law halachic codes set the stage for the Orthodox failure to make massive aliya to Palestine prior to the 2nd White Paper in 1939. The off the דרך Orthodox Judaism as guilty as the Wilderness generation in the days of Moshe and Aaron.

   Courtroom common law ie Oral Torah simply not religious belief system statute law. The earlier halachic codifications maintained fidelity to Oral Torah common law’s relationship between Mishna & Gemara as courtroom law. The framers of the Talmud vision, to write a legal model for the day when Jews reconquered our homeland from the Romans. Who could envision that the g’lut who last 2000+ years?! Prior to the Oct 7th 2023 Abomination War, court reform exploded as a government crisis! Restoration of the Torah as the Written Constitution of the Torah Republic organized into 12 tribal states with the Talmudic model Sanhedrin common law lateral courtroom system alive today as envisioned by the framers of the Talmud.

   Critics of theocratic models argue that a pluralistic democracy, with its secular Basic Laws and independent judiciary, better serves a diverse population facing existential security threats, while proponents counter that the Rambam perversion which “baptized” Oral Torah into Roman statute law avoda zara, fail to grasp that the Rambam Civil War changed the vision of the Framers of both T’NaCH and Talmudic common law. G’lut Jewry of the Middle Ages required a modification of Talmud into a Jewish religion. Modern Israeli society absolutely requires the sense of trust which Sanhedrin lateral courts raise the banner of justice as defined by fair restitution of damages.

   Orthodox proponents of the Rambam code ignore the fundamental difference between T’NaCH-Talmudic inductive logic from Ancient Greek-most European societal based deductive reasoning. The pre-Oct7th Judicial debates across Israel debates primarily focused upon cult of personality issues and totally ignored the day/night differences between Oral Torah inductive logic from Greek/European deductive logic; the latter logic format defines the Rambam statute religious law codification made during the Dark Ages.

   Claims made by Rambam which declared it as a complete statement of Oral Torah totally untrue; proof stands: whenever a person studies Talmud today, the statute law codes of the Rambam error do not comment as does the Baali Tosafot commentary to the Talmud upon how to correctly understand the intent of the language of the Talmud. Hence the statute law codes not included on the page of the Talmud as the Vilna Sha’s includes both Rashi and Baali Tosafot. Bottom line: Oral Torah does not teach Greek-like philosophy.

   The Yad explicitly frames the work as a comprehensive restatement of the entire Oral Law. Both the court of Rabbeinu Yonah and the majority of the Baali Tosafot placed the Rambam into נידוי no different than the later רשע Spinoza. The disaster Paris burnings of 1242 coupled with the 1306 French mass Jewish expulsion permanently destroyed the French common law school of Talmudic scholarship. All super-commentaries written after the Rosh, starting with the Tur base themselves upon deductive statute law reasoning. Akin to how Congress limits individual debates to 15 minutes. Courtroom law requires that both the Prosecutor and Defense close their arguments – at their own determined pace.

   The interplay between the physical destruction of Jewish textual heritage in 13th- and 14th-century France and the enduring symbolic battles over Maimonides’ legacy—including a documented alteration of his tomb inscription—illustrates the complex, often polarized communal sentiments that persisted long after his death in 1204. The 1242 burning of Talmud manuscripts and the 1306 expulsion from France indeed eradicated enormous quantities of evidence, compounding the challenges of reconstructing the full picture of medieval Jewish intellectual life.

   Provençal scholar David Kimhi (c. 1160–1235) and the lingering effects of the 1232–1233 bans on his philosophical writings—opponents altered the stone to read “the excommunicated heretic” (מוחרם ומין). Heinrich Graetz’s monumental Geschichte der Juden (History of the Jews, 1853–1875; English editions 1891–1895) devotes extensive chapters to the Maimonidean controversy, the Paris Disputation of 1240, the Talmud burnings of 1242, and the philosophical divides between rationalists and traditionalists. Similarly, Simon Dubnow’s multi-volume histories (Weltgeschichte des jüdischen Volkes, 1925–1929, and earlier Russian works) analyze medieval Jewish intellectual currents, the French expulsions, and Rambam’s legacy in detail, framing the controversy as part of broader Ashkenazi-Sephardi tensions.

   The Maimonidean Controversy ended in France around the 1306 expulsion, which dispersed communities and halted further documentation. But the ‘domino effect’ of this Jewish Civil War produced internal Jewish chaos and anarchy which invited British and German taxation without representation followed by mass Jewish forced expulsions which culminated in the 3 Century Pope Bull which imposed ghetto gulags and the 1492 expulsion from Spain, followed by the Inquisition and the 1648 Ukrainian Cossack pogroms.

   Foreign invasions traditionally follow internal domestic chaos and anarchy. Rome made Herod king over Judea due to Jewish Civil War. Troskii based his theory of ‘Permanent Revolution’ based upon the model of how the French revolution spread to all surrounding countries who likewise confronted internal chaos and anarchy. Post the Rambam Civil War scholars do not address the subject of Roman law, understood through lenses of legal classifications similar to the organization of a dozen eggs sold in a supermarket.

   A political-legal application to modern Israeli constitutional debates? The revelation of 13 tohor middot at Horev to Moshe Rabbeinu serve as the basis for the Tannaim middot logic formats 7 Hillel, 10 Akiva, and 13 Yishmael affixed to Halacha and the 32 of rabbi Yossi assigned to Aggadic portions of the Talmud. The משנה תורה בנין אב for all these distinct and different middot formats – the revelation expressed through the first Sinai commandment Torah לא בשמים היא which remembers the Egyptian oppression of depriving Israel of the required straw to make bricks. Employment of middot as the “building-block” of inductive פרדס reasoning differentiates T’NaCH/Talmudic common-law from Greek\Roman statute law which organizes decrees made by authorities such as Caesar or Napoleon into defined legal categories. The Six Orders of the Mishna represents an entirely different structured Order than Greek\Roman Statute law codes.

   Tehillem 120 expresses a deep sense of alienation, highlighting the emotional turmoil of living amidst deceitful and hostile individuals. The language underscores a societal environment where trust no longer exists. The concluding verse, “אני שלום וכי אדבר המה למלחמה,” illustrates how words can become weapons, further emphasizing the conflict inherent in social interactions where “peace” employed as a deception-mask which hides and conceals Jealousy and צר עיין.

   Yarmia 9:2–8: explores the pervasive dishonesty and the metaphorical use of the “sword” לשון הרע. Isaiah 59:3–8 – reinforces the ideas of systemic deceit and societal breakdown as communicated in Tehillem 120. Particularly the notion of absolutely no trust/shalom due to the false faces of falsehood.

   Micah 7:1–6 – the untrustworthiness of those closest, this reflects the emotional landscape of navigating relationships marked by betrayal and conflict. Therefore, Tehillem 120 serves as a poignant reflection on the realities of trust and alienation within social spaces, functioning as a precedential text that situates itself within a broader prophetic discourse on integrity and relational dynamics. It highlights the limitations of ordinary communication in the face of systemic dishonesty, aligning closely with the emotional truths expressed in the prophetic literature surrounding it.

   What makes Tehillim 120 so distinctive within the Shir HaMa’alot corpus: it is not a psalm of ascent from exile but a psalm spoken inside a moral exile. Alienation, relational distortion, the collapse of trust, and the weaponization of speech—captures the emotional grammar of this specific Tehillem. To learn the Holy Writings within the T’NaCH requires the Oral Torah discipline: Prophetic/Mishnaic NaCH → Holy Writings\Gemara format encapsulated in both the T’NaCH primary source and Talmudic secondary source literature. Failure to grasp just how the Tannaim and Amoraim influenced by the T’NaCH as the Primary source which dominated their interpretation of Torah common law as expressed through the Mishna and contemporary Tannaic sources of that period during the days prior to the Bar Kokhba revolt against Rome which resulted in the mass population slaughter and transfer of the survivor Jewish populations from Judea and the renaming of the destroyed Jewish second republic unto the alien European name of Palestine; followed later still by Amoraim scholars in Bavil who compiled and organized the Gemara as a common law compilation of Case/Din precedents by which to weight the Case\Rule Mishnaic common law legal compilation made by rabbi Yechuda Ha-Nassi in about 210 CE.

   אוי לי כי גרתי משך not geographic but rather existential. 120 communicates not merely distressed hysteria; but more accurately a dislocated—moral refugee. שפת שקר… לשון רמיה … not one specific liar—but rather a culture of duplicity. חצי גיבור שנונים—not simply a metaphorical flourish, but rather a legal description of speech-as-violence. אני שלום… המה למלחמה peace-talk is interpreted as aggression in a society built on suspicion. No different than the UN British-French-Russia “dictate” for land for peace” post the 1967 War. This hostile foreign propaganda so conveniently ignores the Nasser command to his generals to complete the Nazi Shoah of European Jewry across the obliterated lands of Israel based upon the Roman Palestine model!

   “Mishnaic” Yarmia 9:2-8, the Primary source Tehillem 120 “Gemara” analogue secondary source. The mussar cummunicated in such a “Talmudic learning” views both mussar sources address 1. weaponized speech; 2. systemic deceit; 3. relational breakdown; 4. no trust. Yarmia 9, not merely parallel—but more accurately the Tehillem 120 commentary grasps the blue-print multidimensional facet viewpoint legal categories viewed from this precedent Tehillem “witness”. This “Talmudic” learning serves to define the phenomenon: a society where speech has become a weapon and trust is impossible.

   The structural diagnosis of Tehillem 120 precedent to Isaiah 59:38, specifically to 1. lying lips 2. absence of justice 3. no path to trust/shalom 4. crooked social structures. This Primary source prophetic Mishna functions as the macro version while the Gemara Tehillim 120 precedent operates as the micro (כלל-פרט) example of how the kabbalah of פרדס studies both T’NaCH and Talmudic literature as codified in the Talmud Yerushalmi in Judea and Bavli post renamed as Roman Palestine in Iraqi exile.

   Micah 7:16, the Tehillem 120 precedent views this Primary NaCH source from the witness perspective testimony before a “Sanhedrin” courtroom of: intimate betrayal. This Micah Mishnaic Prophetic Primary source interpreted by Tehillem 120 from the dimension of – NO TRUST even in owns own household; meaning betrayal by intimates which forces the right hand to conceal its intentions from its left hand because relational proximity only increases personal danger. Tehillem 120 “gemara” explains the “Mishnaic” Micah 7 through the lenses of emotional tones where the pain experienced and felt not limited to public humiliation but rather intimate disgrace.

   The Holy Writings of the T’NaCH, expressed through Tehillem 120 duplicates how the Gemara learns the Mishna by bringing similar Case/Rule precedents wherein the style of “Difficulty\Answer” expresses the courtroom Prosecutor vs Defense Attorney legal briefs which bring different legal precedents and therefore debate between them which “set of precedent cases” presented before the Court qualifies as the closes set of valid precedents to best determine the din for the current case heard before the Court. Hence a Torts court has 3 Court justices; one appointed as the prosecutor the other appointed as the defense attorney, and the third rules whenever neither Judge of the court validates the precedents brought by his opposing judicial collegues legal brief. The Talmud refers to this legal impass as taku. Such a legal impass the 3rd court justice rules either one way or the other. Hence all lateral common law Torah courts have an odd number of judges.

   T’NaCH\Talmudic “sovereignty” Civic not theological. This scholarship argues, much like as did Herzl’s “Jewish State” for Jewish equal rights to achieve self-determination through establishment of the Cohen Republic of the Avot. The Herzl assimilated versions of a Jewish state primarily in political-national terms, & most definitely not religious Rambam-halachic formats. The foreign model based heavily from European parliamentary systems, akin to a woman’s menstrual pad. Herzl’s Jewish equal rights to achieve Jewish self determination, as later defined and clarified by the Balfour and League 1922 mandate to establish a Jewish national home. Serves as the political model to forge the Written Torah as the Constitution of the Republic of States/tribes, which mandates Sanhedrin Capital Crimes and Torts courts which function akin to spokes on a wheel. Where small Sanhedrin Cities of Refuge define the borders of the Jewish state.

   The Mishnah’s Six Orders are thematic categories of law. They are not territorial allocations of sovereignty. Converting them into a territorial federal map would require new constitutional engineering determined by the Sanhedrin as the Constitutional Court. Similar to Constitutional courts which operate in civil law countries which likewise through Constitutional mandate ‘Legislative Review’. The Yerushalmi Talmud debates whether king David Nationalized Damascus the establishment of a small Sanhedrin court of 23 City of Refuge; territorial authority requires judicial institutionalization. Sovereignty without courts – incomplete.

   Sanhedrin common law courts review legislation passed by Tribal & Federal governments. Determines conformity with Torah constitutional norms. Defines Federal divisions of power, something akin to the US Commerce Clause. Anointed, based upon Moshe’s dedication of the House of Aaron – the dedication of the Torah mitzva of Moshiach: based upon David’s vain-oath פרט, (touching the כלל dedication to rule the land with judicial justice) expressed through his bloody hands in the matter of Uriah the Hittite.

   Legislative powers such as monetary policy, bureaucratic regulatory agencies primarily restricted to Tribal economic autonomy rather than to some Big Brother Federal overview. For example: telecommunications or international trade etc. The Sanhedrin would inevitably develop interpretive doctrines expanding constitutional text into modern governance domains. That is already a form of constitutional evolution — similar to modern jurisprudence.

   The Torah model of Moshiach, absolutely rejects Goyim cult of personality Gods or prophets! Prophets’ functions as the police enforcers of Judicial court-room rulings chiefly through means of public prophetic mussar. Just as Sanhedrin jurisdiction limited to within the borders of the Jewish state, so too prophet/police.

   Prophets in no way shape or form compare to sooth sayers/witches who predict the future; anymore than prophet sent to Goyim in foreign lands based upon the precedents of Moshe and Yonah. The king of Assyria not the target of Yonah’s mussar. Rather, the g’lut Israelites captured following the collapse of the kingdom of Israel! Torah rejects both “sister religions” as Molach or Baal av tumah avoda zarah.

   A Torah Republic not the same as an ancient Athens democracy. The Book of שפטים serves as precedent. The US model, for example, no where in both its Constitutions, nor its Declaration of Independence – the word democracy ever written. The mussar of the Book of Shmuel openly rebukes Israel for demanding a king. A Torah Constitutional Republic the “Moshiach” משל has the נמשל interpretation which assigns this mitzva as no different than the mitzva of keeping shabbat. All bnai brit Israel have equal obligations to both wisdom commandments/time-oriented commandments throughout the generations.

   The sealed masoret serves as the ‘Basic Law’ for Sanhedrin courts procedural statutes, enforcement authority, mechanisms for constitutional amendment, and mechanisms for removal of judges.

   Shabbat observance organized into wisdom מלאכה which requires k’vanna from toldot positive & negative commandments – inclusive of Talmudic halachot which do not require k’vanna but serve as בניני אבות precedent which elevate toldot commandments/halachot to av time-oriented commandments. Just as shabbat prioritizes “domains” so too does the 6 Orders of the Mishna.

   Just as Yosef’s mockery of his brothers through divination an abomination so too false prophets who seek to entice Israel to embrace foreign cultures and intermarry and most emphatically seek to entice Israel to worship new or foreign Gods. Israel compares to a drop which falls into an ocean; the burden to define and maintain the culture, customs, manners, and habits which separate the chosen Cohen children of the Avot as “t’rumah” from the chol seed of the Avot who fathered a multitude of Goyim; herein defines the substance of the Torah as Constitution which mandate Sanhedrin common law courts.

   Modern constitutions survive because they include amendment procedures. פרדס logic fluid dynamic and flexible. Righteous judicial justice dedicated similar to the Moshiach, to fair restitution of damages inflicted by Jews upon other bnai brit allies/citizens – inclusive of gere toshav Goyim. Moshiach as a Torah mitzva functions as a constitutional ethic, not an executive throne. NaCH prophets often served as the Torah removal mechanism of institutionalized power abuse/corruption.

   Moshiach = constitutional ethic of just rule; Prophets = institutional correction mechanism; public moral rebuke as key removal trigger. Torah = constitutional charter; Sanhedrin = constitutional Federal court system. Prophets, based upon the precedent of Shmuel, did not themselves depose rulers. The blessing/curse brit causes Life or Death just as in the days of Par’o and the 10 plagues. Prophets serve the judicial משנה תורה rulings of the Great Sanhedrin court. Prophesy simply the exorcise of civic conscience. The removal of Rabban Gamliel as Nassi serves as a precedent of “Who removes a corrupt Sanhedrin justice”. Peers dedicated to the pursuit of righteous justice removed Rabban Gamliel not a prophet.

   Authority in Torah jurisprudence – not absolute. Institutional abuse can trigger removal. Correction – internal, not prophetic overthrow. Sanhedrin justice requires as its fundamental basis a combine tribal-federal judicial convention. Herein functions a model for the Constitutional Republic of Israel as the definition of Zionism: Jewish right to achieve self-determination within the borders of the Jewish state. This Constitutional order despises judicial absolutism as equal to the Dark Ages ‘divine right of kings’ narishkeit. The tribal/federal model permits tribal courts participation in both appointments and removal similar to how US State legislatures originally appoint Federal Senators as ambassadors of each and every State represented in the Senate.

   The modern Jewish state not a primitive agrarian-based economy which requires slavery. But an industrial based economy where the State protects citizen rights. Post ’48 & ’67 Israel respects the political accomplishments of the American and to a far smaller degree the French revolution(s). But rejects the Marx 1848 Das Capital socialism as utterly corrupt and flawed. On par with the European Central Banking model which the traitor Wilson copied and forced America make entangling alliances with Europe! Adam Smith’s free banking model the economic ideal for a healthy Torah constitutional republic. Who stabilizes the economy during external crises (war, global capital shocks, or trade embargo)? The tribal and Federal legislatures and/or Knesset “bear the yoke of the kingdom of heaven”. A gold\diamond-based commodity currency serves as the Constitutional ideal. The Federal government compares to the power of Congress to mint currency.

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7. Understanding the k’vanna to remember\t’shuva Amalek as the key to remove avoda zara tuma within our Yatzir Ha-Ra prior to Chag Pesach

   The mitzva to remember Amalek a complex wisdom commandment. דברים כה:יח – ולא ירא אלהים falsely understood as referring to Amalek. חסדי אומות העולם quoted out of context religious rhetoric. Bring a Primary source sealed masoret which defines this quote from 105a. To start with how does this Gemara interpret the language of the Mishna it comments upon? Rambam’s statute law introduces a religious post Shas halacha rather than obeys the intent of the Shas framers for the Talmud to serve as the model for Torah common law courts when the Jewish people reconquer and rule our homelands once again. Statute law – like Rambam’s code – not T’NaCH\Talmudic common law. Religious halachic decrees do not compare to courtroom judicial rulings based upon prior judicial precedents.

   זוהר חלק ג׳, רס״ב–רס״ג — הזוהר מתאר שהערב רב לא היו בתוך ענני הכבוד, ולכן הם היו הראשונים שעמלק פגע בהם הזוהר מתאר שהערב רב לא היו בתוך ענני הכבוד, ולכן הם היו הראשונים שעמלק פגע בהם

   מדרש תנחומא, כי תצא, סימן ט’: המדרש אומר שעמלק פגע ב“מי שהיו מחוץ לענני הכבוד מפרשים רבים (בעיקר מקובלים) מסבירים שהערב רב היו מחוץ לעננים

   The issue not that the חסידי אומות have a portion in the world to come. Rather Amalek has no portion in the world to come. Therefore, the language: לא יראת אלהים cannot refer to Amalek but only to the ערב רב. Because the key word “אתה” … ולא ירא אלהים”. Totally disagree with the common תיפש פשט reading. Torah commands mussar. Mussar does not apply to Amalek because Amalek by definition “has no shame”. Therefore ולא יראת אלהים follows the instruction of the Zohar and Midrash.

   Amalek rejects the revelation of the Torah at Sinai. For the Torah to say אין להם יראת אלהים – utterly pointless and vain. The blessing/curse-life\death brit defines the intent of the first 2 Sinai commandments. What defines ערב רב? The T’NaCH sources of Kings and Ezra affix the tuma Yatzir as 1. clinging to the customs of Goyim who reject the revelation of the Torah at Sinai – like Amalek. 2. Intermarriage with Goyim who reject the revelation of the Torah at Sina. Like as told in the Pinchas killing of the Head of the Tribe of Shimon. The Book of Ezra supports this interpretation which defines the k’vanna of the 2nd Sinai commandment. Isaiah mocks the absolute stupidity of using wood to heat ones’ home cook ones’ food and carve an idol.

   The Xtian 30 Year War reads the 2nd Sinai commandment limited to physical idols – the central dispute between Catholics and Protestants. Both sects of Xtianity an utter Torah abomination. The 2nd Sinai commandment not a simple טיפש פשט literal reading any more than the Creation story of בראשית. Debates over how the Universe created the Mishna explicitly denounces; those who contemplate that which is above, below, or behind them – better that they were never born. The Creation story instructs prophetic mussar; Torah teach by way of משל\נמשל. The Creation story introduces Av tohor time-oriented commandment as the Av commandment of the Torah! The toldot commandment introduced in שמות ויקרא ובמדבר – positive and negative commandments which do not require k’vanna. דברים also named משנה תורה because unlike the Rambam code misnamed משנה תורה, the 6 Orders of Rabbi Yechuda’s Mishna – court Common law judicial ruling, NOT legislative/cult of personality religious decrees. The Rambam statute law code therefore does NOT define the מילה משנה תורה but rather the Mishna defines this 2nd Name for the Book of דברים.

   Just as rabbi Akiva instruct: the wilderness generation has no portion in the world to come, so too the ערב רב curse of “antisemitism plague” consequent to Jewish assimilation and intermarriage – has no portion in the world to come. Prophetic mussar does not apply to Goyim. Despite both Moshe and later Yona sent to foreign lands, both commanded mussar to Israel and not Goyim because Goyim have no portion in the world to come. This brings us back to righteous gentiles as an except to this general statement. Righteous gentiles not gere toshav. The Rambam erroneous posok which teaches that bnai noach = all Goyim — false. The Torah defines “goyim” as גר תושב ונכריים. Sanhedrin refers to ger toshav while Baba Kama refers to Goyim who converted from fear of lions. Talmud never goes out of the parameters established by the Torah – based upon the first commandment. Torah judicial law courts only have jurisdiction within the boundaries of conquered Canaan. G’lut Jews remain in “Egypt”. Clearly the word “Egypt” לא דוקא.

   The phrase “חסידי אומות העולם יש להם חלק לעולם הבא” explicitly stated in Tosefta Sanhedrin 13:2, which serves as a foundational source often referenced in Gemara discussions. The Tosefta reads: חסידי אומות העולם יש להם חלק לעולם הבא. Balaam by contrast equated with figures like Cushan-Rishathaim and Laban, symbolizing persistent evil against Israel.

   A central dispute arises between Rabbi Eliezer and Rabbi Yehoshua on Tehillim (Psalms) 9:18: “לשאולה רשעים ישובו כל גוים שכחי אלהים” … Rabbi Yehoshua: The verse implies only wicked Goyim (“those who forget God”) – excluded; meaning righteous Goyim—who fear God and act justly—do have a share. This aligns with the Tosefta’s explicit statement, inferring that Balaam, has no share, but “other Goyim” do.

   Amalek, as a force of tumah, exploits this vulnerability, attacking “the hindmost” (Devarim 25:18)—interpreted as those spiritually “cooling off” from Torah commitment. The Zohar frames this as a cosmic battle: Amalek represents the sitra achra, preying on those not enveloped in divine chesed. עיין ravkooktorah.org

   Rabbi Levi opens with Tehillim 9:6, it compares Amalek’s assault to jumping into a boiling tub: No nation dared attack Israel post-Exodus due to divine awe, but Amalek “cooled” that fear by striking first, targeting the weak stragglers. Therefore the mitzva to ‘remember Amalek’ commands the mussar of the Torah curse labeled today as “antisemitism”.

   Amalek as Torah curse: Blessing or Curse defines the first two Sinai commandments. Goyim do not accept the revelation of the Torah; not Amalek, nor any other Goyim outside of ger tzeddik. The Torah, for example, does not apply the phrase ולא ירא אלהים to either Par’o or Sodom.

   The ברכה/קללה system – directed at ישראל alone – not at nations outside the Sinai brit. Therefore, the mitzva to make war upon Amalek from generation to generation the Rambam ruling – utterly false this mitzva not dependent upon Amalek ceasing to be Amalek. This mitzva a Torah obligation and a רשות. King Shaul failed to kill the king of Amalek and lost the anointment of Moshiach! Amalek stands upon the Torah commandment to remember Egypt. The 10 plagues judged the Gods of Egypt. Amalek a recurring “plague” upon the Jewish people – akin to the 10 plagues which forced Par’o to release Israel from slavery.

   What triggers Torah curses? Jewish assimilation and intermarriage – these two pre-conditions – they define the k’vanna of the 2nd Sinai commandment. Avraham validated in בראשית כ:יא that יראת אלהים does not exist with Goyim comparable to both Sodomites and Amalekites examples. This verse further supports that the prophetic mussar of the Torah – touching Amalek – a mitzva applicable to Jews only. For Jews to accept the blessing/curse Sinai brit they must develop יראת שמים as the יסוד of faith.

   The verse ותיראן המילדת את האלהים – שמות א:יז supports the Torah which validates that certain Goyim have a portion in the world to come. The three stories of Adam, Noach, and Avram introduce the curse concept of g’lut, along with the Egyptian story of slavery and the Wilderness generation and later prophetic visions of g’lut. Both T’NaCH & Talmud do not teach history. Rather both command mussar. Noacide law according to Rambam false, because violation of the 7 mitzvot qualifies as a Capital Crime which requires a Sanhedrin court to judge that case.

   The jurisdiction of Sanhedrin courts together with their prophets police Sanhedrin enforcers – restricted only to the conquered lands of Canaan. Prophets such as Moshe and Yona sent to g’lut exiles. Proof both Par’o and the king of Assyria – there “repentance” not the same as t’shuva, which requires that the bnai brit “remember” the oath sworn by the Avot. Rosh HaShanna and Yom Kippur emphasize t’shuva as remembering this “forgotten” Torah, like as do the lights of Hanukkah.

   The Torah brit of blessing/curse defines the k’vanna of the first and second Sinai commandments. Therefore, impossible to learn the פרט mitzva – to war against Amalek – as outside these כלל commandments. Prior to the Sin of the Golden Calf Israel only accepted these first two Torah commandments – before they demanded that Moshe rise up and receive the rest of the Torah, lest they die. Bottom line: Oral Torah interprets Written Torah as the basis of judicial common law throughout the generations.

   The concept of 7 mitzvot applies only to ger toshav persons because the Torah only designates two types of Goyim living in the oath lands: Ger Toshav and NaCreem\Shomronim. A ger toshav who violates the 7 mitzvot does not face Divine judgment from Heaven but Sanhedrin judgment on this earth. Post Sinai revelation of the Name HaShem, תורה לא בשמים היא. Amelak immediately attacked after Israel left Egypt due to the curse of the ערב רב. This Torah curse defines the k’vanna of the Sinai 2nd commandment.

   The blessing/curse brit in the משנה תורה makes a “legislative review” based upon the opening first two commandment revelation. Mesechta Baba Kama refers to the סוד language of “mountain hanging by a hair” as a reference to the first two Commandments encompassing all other Torah commandments. The Sages teach that their does not exist in Torah common law any valid deductive fixation of Torah verses. פרדס Oral Torah inductive\dynamic rather than foreign Greek deductive\static logic. The sin of the Golden Calf falls within the כלל of the revelation of the Torah at Sinai; it learns this Torah revelation as viewed through the lenses of its opposite דיוק Torah revelation.

   Torah logic stands upon making דיוקים/inferences. The Golden Calf לאו דוקא no different from Egypt as the Av case of g’lut. The concept of “providence” lies outside; Torah courts only judge Cases based upon the evidence presented to the court. “Providence” exists as speculation on par with the Mishnaic command for a Man not to think about matters above, below, or behind him. Ger Toshav a term introduced in the משנה תורה-דברים.

   The phrase “הרי הן כהררים התלויים בשערה”, commonly used to illustrate concepts in halacha. While this metaphor often appears in discussions about Shabbat and Yom Tov, clearly not exclusive to only these topics. A recurring Torah theme: do the toldot follow the Avot asked by both mesechtot Shabbat and Baba Kama – based upon the introduction of Av wisdom commandments introduced in the Book of בראשית as opposed to toldot commandments introduced in the Books of שמות ויקרא ובמדבר. The closing Book of the Torah משנה תורה-דברים defines the Torah revelation of “law” as common law as distinct from statute law. Rabbi Yechuda HaNassi based his Mishna upon the name of the Book of דברים\משנה תורה.

   Torah commands in the language of Man: it instructs through משל\נמשל. Devarim 28 Life/Death brit does not exclude Goyim from life in the world to come. The aggadah of mesechta Sanhedrin refers directly with Goyim populations who volunteer or choose to live within the borders of the lands of Canaan together with the bnai brit chosen people. Obviously, Goyim living outside of the borders of Canaan have the freedom to choose to pursue justice and live moral lives. Just as the Torah does not deny Goyim belief in their Gods. So too Torah does not deny that righteous Goyim have a portion in the world to come. But the mitzva of Amalek does not address this issue. Amalek “hates” the revelation of the Torah. Amalek loves oppression, theft, incest, and judicial bribery of justices.

   The Av commandment of Shabbat, (Av meaning great) a wisdom commandment/time-oriented mitzva. It’s mussar instructs the concept of “domains”. The 6 Mishnaic Orders learn from the four Shabbat “domains” which function as precedents to understand the intent of Rabbi Yechuda’s Shas. The precedent of shaking the 4 species in 6 directions, another precedent – which refers to domains. The four species on sukkot, they compare to the four arch types of children on Pesach night. Etrog/wise; Lulav/child who does not know to ask. (The Talmud instructs: train your lips to say: I do not know.); Hadas/Simple child and Arov/Evil child. The concept of “domains” and “personality types” remembers how the so called 10 commandments serve as precedent to remember the slavery of Egypt.

   The Av\\toldot Torah concept not literally a technical legal taxonomy limited to 39 melachot and Avot nezikin! Rather, the revelation of the Torah at Sinai introduces Av commandments in בראשית and toldot commandment in the next three Books of the Written Torah. משנה תורה\דברים as a common law judicial system stands upon בניני אבות/precedents. Herein defines the role of secondary Torah commandments which in and of themselves do not require k’vanna.

   However, by weaving secondary Torah commandments as precedents to interpret the k’vanna of other Torah commandments … both this and that become Av Torah commandments. The Rambam code in no way shape or form affixes halachot as precedents to interpret the k’vanna of the language of the Mishna. This expunges his halachic opinions as valid. Halacha does not stand upon its own two feet any more that post sealing of the Shas Reshonim commentaries. Quoting a Reshon comment divorced from the Gemara/Mishna common law precedent relationship – false. מלאכה – a wisdom. עבודה – does not require wisdom. Hence Shabbat forbids doing “wisdom” on that day in order to dedicate to do wisdom throughout the week.

   The mitzva of Shabbat therefore inclusive of the entire week rather than a separated single day. Shabbat serves as an Av precedent; while its domains limited to four: Private, Public, Karmelit, Makom patur – domains as a concept לאו דאקא, not limited only to legal geography טיפש פשט. The purpose of aggadah to make a drosh to interpret prophetic mussar k’vaana. The loom: warp\weft weaves prophetic mussar as the k’vanna of doing halachic ritual commandments.

   Why? To raise these secondary Torah & rabbinic commandment to Av wisdom time-oriented mitzvot from the Torah. Herein defines how the B’HaG interprets the revelation of the Torah at Sinai. Why the commandment to תמחה את זכר עמלק? Assimilation and intermarriage define the “kapo” Jewish ערב רב. Just as the ערב רב worshipped the Golden Calf so too the ערב רב – Jewish assimilation and intermarriage with Goyim causes the plague of antisemitism throughout the Ages. The Torah refers to this curse by introducing the story of Amalek.

   The Mishna code: constructs a Case/Din judicial common law system. The Rambam code “baptizes” pursuit of justice as Torah faith unto belief in a Universal God; hence both Xtianity and Islam exist as “sister religions”. His code further changes judicial common law – restricted to the lands of Canaan unto religions statute dogmatism applicable to all lands as well as Canaan. This violates the first two Torah commandments. Only Israel accepts the Torah at Sinai. Therefore, HaShem a local tribal god and not a Universal Monotheistic God. The Rambam code therefore qualifies as “false prophet” theology which seeks to seduce Israel to worship other Gods. Halacha in g’lut adapts to meet the crisis of the times.

   During the Dark Ages where international trade and communication died, g’lut Jewry needed a simple fix to maintain a distinct Cohen/Jewish identity. Cursed to endure among Goyim cultures and hostile lands, Jews existed as stateless refugee populations scattered like leaves blown in a wind-storm. But the common law B’HaG and Rif and still later Rosh codes radically differ from the Rambam perversion. They do not divorce Gemara halachic precedents from their home Mishna! The Rambam code obliterated Talmudic common law precedent interpretations of witnesses into Roman statute law rigid decrees. Just as did Rome obliterated the 2nd Jewish Republic of Judea and slaughtered perhaps half of all Jews living in Judea!

   The distinction of מלאכה from עבודה, NT Greek does not discern between skilled “work” from unskilled “work”. This fact has nothing to do with Greek philosophy. The super-commentaries written on the Rambam code fail to link his halachic rulings to a B’hag, Rif, Rosh identical halachic ruling affixed to a specific Mishna. Hence all the commentaries written to correct the central flaw of the Rambam code failed to learn halacha as common law precedents to interpret the language of a specific Mishna as viewed from different perspectives!

   If antisemitism caused by assimilation and intermarriage, periods of extreme persecution when ghetto Jewish communities highly observant and endogamous? G’lut by Torah definition a curse. Amalek by Torah definition a curse. The floods of Noach mesechta Sanhedrin interprets as the curse of swearing false oaths. This interpretation fits well with the Blessing/Curse direct connection made to the opening first to Sinai commandments.

   The דיוק of mesechta Baba Kama 4 avot nezikim separates Tam from Muad damagers. The latter like Amalek inflicted damages with k’vanna. The רמז – words within words בראשית — אש ברית. The fire of the brit – false oaths. Hence not 4 avot nezikim but rather 8 avot nezikim. ערב רב Jews damage Israel with k’vaana; their choice to abandon Jewish cultural practices and customs, to embrace foreign identities and intermarriage results in avoda zara like as happened to king Shlomo. שמות יב:לח ושמות רבה יח:ד explicitly the curse of the ערב רב.

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