WHAT is a JEW: Israel’s Biblical Iniquities

14 thoughts on “WHAT is a JEW: Israel’s Biblical Iniquities”

1. Can we say that Jewish revisionist history/replacement theology is an utter abomination on the order of the Av Tumah Avoda Zarah 2nd Sinai Commandment?

   K’vanna the difference between a Two-Dimensional vs. Three-Dimensional Surface Level Understanding.

   Making a flat 2 dimensional literal reading of abstract spiritual metaphors, utterly absurd. A flat interpretation of texts or commandments, focusing solely on the literal meaning without deeper ethical or spiritual insights. Like a photograph captures only an image without context, a two-dimensional understanding may overlook the richness and complexity of Jewish teachings. By striving for a three-dimensional understanding of prophetic mussar k’vanna, individuals can cultivate a richer, more meaningful engagement with their faith and ethical responsibilities.

   The commandment to avoid adopting the customs of non-Jews (Goyim) underscores a commitment to maintaining the unique identity of the Jewish people, as the chosen Cohen Nation. This perspective argues that incorporating external philosophies, like those expressed by Plato and Aristotle, could dilute or distort the essence of Jewish teachings.

   The emergence of Kabbalistic thought, particularly with texts like the Zohar and teachings from figures like the Ari (Isaac Luria), marked a shift towards more mystical interpretations of Judaism. This was not universally accepted and led to significant debates within the Jewish community. The rise of figures like Sabbatai Zevi and Jacob Frank, who claimed messianic status, illustrates the potential dangers of mystical interpretations when taken to extremes. Their movements often challenged traditional Jewish beliefs and practices, leading to schisms and the development of new movements, including Reform Judaism.

   Reform Judaism emerged partly as a reaction to the mysticism and rigidities of Rambam/Shulkan Aruch statute law robotic ritual Judaism as a religion. This perversion of Sanhedrin courtroom common law legalsim aimed, like as does Reform Judaism theology, to modernize Jewish practices and belief. The switch to Roman statute law reflects a broader struggle within Judaism to balance “tradition” with modern contemporary values.

   The tension between mystical interpretations and traditional practices has likewise also shaped the evolution of Jewish identity and community. Engaging with these historical narratives can deepen understanding of contemporary Jewish movements and their roots.

   The influence of Greek rationalism and the distinction between it and later Kabbalistic mystical theological interpretations – Day and Night – different from one another. Maimonides and other prominent Jewish thinkers of the medieval period indeed embraced Greek rationalism, prioritizing logical analysis and philosophical inquiry. This approach often emphasized Greek logic parameters over, above, and in point of fact replaced, the Common law logic taught by Rabbi Akiva’s PARDES logic format.

   The stark contrast between earlier Kabbalistic teachings of rabbi Akiva’s PARDES logic explanation of Oral Torah and the later mystical interpretations that emerged during the medieval period, particularly in relation to the influence of Greek rationalism, produced an Earth-quake-like destruction.

   Maimonides and other medieval thinkers indeed prioritized Greek rationalism, often placing philosophical inquiry above traditional Jewish teachings. This shift can be seen as a departure from the Common Law logic that Rabbi Akiva emphasized through his Pardes framework, replaced with Roman statue law organized based upon Greek logic and a simplified religious halachic rigid/static parameters.

   Significant, but subtle shifts in Jewish thought and practice, particularly regarding the influence of Greek rationalism and its impact on later mystic Kabbalistic teachings. Earlier Kabbalistic teachings, such as those attributed to Rabbi Akiva, focused on ethical and rational interpretations of the Torah. In contrast, later mystical interpretations, particularly those found in the Zohar and other medieval texts, often embraced more abstract and esoteric ideas, which can seem disconnected from the foundational principles of Jewish law.

   Maimonides and his contemporaries integrated Greek philosophical concepts into Jewish thought, prioritizing Greek rational inquiry. This integration often led to a framework that emphasized philosophical reasoning over the traditional interpretive methods that Rabbi Akiva promoted. The Pardes method of interpretation seeks to balance various layers of understanding within both the T’NaCH and Talmudic texts.

   Rooted in Jewish legal and ethical traditions which prioritize the faith of the rigorous pursuit of judicial common law, imposed justice which makes the fair compensation of damages inflicted by party A upon party B the top priority of Torah faith.

   The shift towards Greek rationalism and Roman statute religious law, a clear departure from this justice-faith approach; which emphasizes judicial reasoning based on precedents and ethical considerations, and not religious ritualism/dogmatism. Simple fact: Judicial courts of law simply do not compare to religious theological belief systems which preach a dogma of how to believe in the Gods.

   This article seeks to articulate a critical evaluation of the shifts in Jewish thought, especially concerning the impact of Greek rationalism and the evolution of ancient prophetic mussar & משנה תורה – common law – with the much later mystic Kabbalistic teachings viewed in comparison to the rational Greek logic which dominated the rabbis during the Golden Age of Spain.
   Title: The Evolution of Jewish Thought: From Ancient Prophetic Mussar to Greek Rationalism and Mystic Kabbalah.

   The significance of the Golden Age of Spain as a period where Greek philosophical revolutionary ideas intersected and overthrew Jewish legal and ethical traditions. The Primary priority concept of prophetic mussar Torah faith, as the foundation for ethical behavior and personal conduct – expressed by and through Talmudic common law.

   The Golden Age of Spain served as a pivotal period in Jewish history, where Greek philosophical revolutionary ideas significantly influenced Jewish legal and ethical traditions. Much like the Industrial revolution overthrew and replaced feudal agricultural based economies in the 19th and 20th Centuries. This Era marks a transformation of Jewish legalism & thought. Shifting from the foundational principles of prophetic mussar as the k’vanna of halachic judicial rulings, to the rationalist frameworks, introduced from Greek philosophy assimilated Jews.

   Understanding this evolution utterly crucial for appreciating the complexities of Jewish ethics and law.

   The Golden Age of Spain (8th to 12th centuries) characterized by cultural and intellectual Jewish avoda zara among all g’lut Jewish communities, not only limited to Spain, but across all Ashkenazi and Sephardic communities. This period witnessed tumah pollination of Goyim cultures and ideas which infected and dominated, something like a cancer, Jewish scholars and their Muslim and Christian counterparts. Much like the head of the Tribe of Dan paraded his foreign wife before Moshe.

   Goyim often refer to this “tectonic” shift, as the Dark Ages as opposed to the Renaissance. This Era represents a transformation in Jewish thought, shifting from the foundational principles of prophetic mussar, which defines and interprets the “k’vanna” of Talmudic and Midrashic Aggadah. This Era defiled and raped the virgin daughter of Zion (T’NaCH and Talmudic common law). Its replacement theology substituted tumah Greek rationalist frameworks introduced by Plato’s and Aristotle’s philosophy some 1000 years earlier, first introduced fomenting the Hanukkah Civil War.

   This shift raises important questions about the integrity and essence of Jewish ethics and common law, as contrasted and opposed by Roman statute law. Prophetic mussar serves as a guiding k’vanna in Jewish ethics – tohor time oriened commandments. Which prioritizes the k’vanna of mussar dedicated social behaviors, a Jew conducts himself with both his family and his community.

   Utterly integral to understanding the “k’vanna” of the Av commandment tohor time oriented commandments and the relationship of this most-holy and important type of Torah commandment to both holy positive and negative, secondary commandments found in the Books of שמות, ויקרא, ובמדבר; and also with Talmudic halachot potentially observed likewise as tohor time oriented commandments from the Torah itself!

   The B’HaG teaches this critical idea of tohor time oriented commandments possessing the תמיד מעשה בראשית power to raise rabbinic halachot to דאורייתא commandments.

   Prophetic mussar emphasizes the k’vanna of ethical social behavior, and the responsibilities a Jew has towards his family and community. The k’vanna of time oriented commandments serves as the moral compass which guides personal conduct in all aspects of life. This ethical framework, integral to understanding the “k’vanna” of these Av commandments, particularly in relation to all other Av tohor time-oriented commandments.

   These unique type of commandments, they highlight the importance of k’vanna and mussar mindfulness in fulfilling one’s social obligations. Based upon the Torah precedent: Love your neighbour as yourself.

   This ethical framework simply integral to understanding the “k’vanna” of these Av tohor commandments, particularly in relation to all other tohor time-oriented commandments, both from the Torah and from the Talmud. These most-holy unique commandments which require prophetic mussar k’vanna, they underscore the importance of intention and mindfulness in fulfilling one’s social obligations.

   The relationship between Primary time-oriented commandments and Secondary positive and negative commandments, inclusive of rabbinic halachot, underscores the Primary/Secondary roles of the time oriented commandment established in the Book of בראשית, contrasted by the Positive and Negative commandment addressed in the next three Books of the Written Torah, and the rabbinic halachot throughout the Talmud.

   Prophetic mussar common law which requires this k’vanna wisdom to know how to compare a sugya of prophetic mussar with other but different sugyot of prophetic mussar; compares to the Talmudic common law wisdom, whose PARDES logic compares Case/Din halachot with other but different Case/Din halachot in order to re-interpret the diamond like facet faces of the language employed in any particular Mishna.

   Tohor time oriented commandments, they define the whole of the Book of Bereshit, these Primary commandments serve and establish a foundational תמיד מעשה בראשית tone of Jewish life as expressed through the Siddur/the mitzva of tefillah. Tohor time oriented commandments emphasize the wisdom of k’vanna required for public leadership during a national life and death crisis, such as facing a far more powerful and numerous enemy army. As did Yaacov when he confronted Esau’s 400 Officer lead army.

   This Av/toldoth: Most Holy/Holy relationship which defines tohor time oriented commandments with positive and negative commandments in the Torah AND halachot in the Talmud defines the revelation of the Oral Torah at Horev.

   It illustrates how the foundational principles laid out in the Written Torah are expanded and interpreted through the Oral Torah, creating a dynamic legal and ethical framework.

   The relationship between primary time-oriented commandments and secondary commandments highlights their distinct yet interconnected roles, reinforcing the importance of k’vanna in Jewish practice, observance of both Torah commandments and Halachic ritual Judaism.

   This relationship underscores the significance of the revelation of the Oral Torah at Horev (Mount Sinai), illustrating how foundational principles laid out in the Written Torah, expanded and interpreted; through which the Oral Talmudic halachic Torah refutes and negates the Reform Judaism blood libel slander, which declared that Halachic Judaism applied only in a dead by-gone Age.

   This dynamic interplay illustrates that Halachic Judaism remains a living tradition, continuously evolving while rooted in the foundational teachings of the Torah. The B’HaG (Geonic Halachot Gedolot) teaches that tohor time-oriented commandments possess the power to elevate rabbinic halachot to the status of דאורייתא (divine commandments).

   This underscores the significance of these commandments within the broader framework of Jewish law. The integration of revolutionary Greek philosophical ideas, during the Golden Age of Spain, led to a significant departure from these foundational principles. Assimilated Jewish Philosophers embraced the rediscovered works of Plato and Aristotle, like pigs to slop. They re-introduced this curse of 1000 years past back into mainstream Judaism; they became “born-again” Tzeddukim protagonists from the Hanukkah Civil War!

   This revolutionary philosophical Av-tuma shift to avoda zarah, the defilement of prophetic mussar instruction. Greek philosophy prioritized abstract reasoning over the k’vanna of ethical and moral dimensions, central to Jewish common law.

   Assimilation to revolutionary Greek philosophy directly compares to the Sin of the Golden Calf.

   The transformation during the Golden Age of Spain illustrates the complex interplay between prophetic mussar challenged by Greek rationalism. In the Yeshiva world the wisdom how to study T’NaCH as mussar common law almost totally uprooted.

   By recognizing the challenges posed by cultural and philosophical influences, we can better understand the evolution of Jewish thought and its implications for modern identity and practice. This historical context remains essential for engaging with the foundational principles of Judaism today.

   A main issue of concern this article seeks to raise, the nature and substance of Jewish avoda zarah. Jewish assimilation represents a departure from the foundational principles of prophetic mussar and the Oral Torah common law. It lead to a significant shift in Jewish k’vanna, thought and practices; a betrayal of the core principles of Jewish mussar law and ethics.

   The commandment to avoid the ways of Egypt and Canaan, interpreted as a directive that extends to all cultures that reject the foundational teachings of Torah common law.

   Engaging with philosophical ideas from cultures which oppose the core tenets of Judaism may lead to a dilution of Jewish common law and ethics, replaced by Roman statute law. Jews lose the skils required to make this essential מאי נפקא מינא – הבדלה. Understanding requires the wisdom which can discern Like from Like.

   This concern highlights the importance of preserving the integrity of Jewish Time oriented common law instructions. The need for vigilance in preserving Jewish identity against external assimilation influences, particularly those from cultures that do not align with the Torah’s teachings; that reject the revelation of the Torah at Sinai as does Reform Judaism.

   This perspective simply vital for understanding the complexities of Jewish thought and practice in a diverse world. This means that the adoption of Greek rationalism, as a product of a non-Jewish avoda zarah culture, an Av tumah violation of this Torah negative commandment which prohibits assimilation, and therein defines the 2nd Sinai commandment.

   The integration of Greek rationalism into Jewish thought during the Golden Age of Spain constitutes a departure from the foundational principles of Jewish prophetic mussar, common law and ethics. Just as do the halachic statute law halachic codifications of the Rambam, Tur, and Shulkan Aruch. Which have fundamentally perverted rabbinic Judaism of the Middle Ages and today.

   This Torah negative commandment, culturally assimilated rabbinic “scholars” incorporation of external philosophical ideas, even if they appeared beneficial like the fruit of knowledge of Good & Evil, cultural assimilation undermines Jewish identity: the oath sworn brit, not to worship foreign Gods. Profaning a Torah oath threatens the entire World with a Noach Shoah destruction.

   This perspective raises important questions about the boundaries between Jewish thought and external influences, and the need for careful consideration when engaging with ideas from other cultures. It also highlights the tension between preserving Jewish distinctiveness, as the chosen Cohen nation and the desire to engage with, and learn from other intellectual and cultural traditions.

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2. The Books שמות, ויקרא, ובמדבר exist as the תולדות of the Book Sefer בראשית the Avot tohor time-oriented commandments. The Books of מלכים has a Toldot relationship with the Books of שמואל. The mitzva of Moshiach learns from the Av anointing dedication of king David. All the kings of Yechuda and Israel the Toldot kings of the anointed Moshiach. Mesechtot Shabbat and Baba Kama both ask the famous question: Do the Toldot follow the Avot? This question, it seems to me, stands on the Order of the NaCH Prophet Books, just described above.

   The 5th Book of the Torah, also known as משנה תורה serves to define the “LAW” of the Torah as Common-Law. Common-Law the correct translation for משנה תורה. T’NaCH & Talmudic Common-Law stands upon precedents. The Hebrew for precedent: בנין אב. Learning how to learn T’NaCH and Talmud requires acquiring the logic skill (Oral Torah taught through the kabbalah of rabbi Akiva’s פרדס) which can independently compare: Measure for Measure, a sugya in either the T’NaCH or Talmud with similar sugyot in both the T’NaCH & Talmud. Talmudic common-law as expressed through the Gemara commentary to a specific Home Mishna brings halachic precedents from all over the Sha’s Bavli to re-interpret the k’vanna of the language employed by a Home Mishna.

   The Holy Writings of the NaCH compares to the ratio:commentary made by the Gemarah upon a particular Home Mishna. Rabbi Yechuda named his codification of Sanhedrin common-law rulings, based upon the Book of דברים having the second name: משנה תורה. An example of re-interpreting the language of the Mishna through learning Gemarah precedents in context to the compared language employed by a Mishna: משנה contains the רמז of נשמה, like the first word of the Torah contains the רמז of בראשית: אש ברית, ראש בית, ב’ ראשית. The kabbalah of רמז not limited to numerical values, like for instance: המן and המלך in the Book of Esther. Rather the kabbalah of רמז also includes within its k’vanna: words within words.

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3. Rabbi Yechuda named his Mishna based upon the בנין אב/precedent that Moshe Rabbeinu named דברים the Mishna Torah — which means common law. The Mishna codified by Rabbi Yechuda in 210 ce follows the משנה תורה common law model established by the Book of דברים. The Common law legal system stands upon precedents. The Hebrew for precedent: בנין אב.

   The Gemara, compiled by a later set of scholars AFTER Rabbi Yechuda “sealed” the Mishna, based upon the precedents of the sealing of the T’NaCH, which in its turn caused Rav Ashi and Rav Ravina to seal the Gemara in about 450 ce. The purpose of sealing this Oral Torah methodology of common law? To prevent some tumah perversion which would modify or change both T’NaCH and Talmud. These the sealed masoret/traditions, thereby protected, think fence around the Torah, from counterfeit imposters like the New Testament replacement theology, whose “good news” seeks to cause Jews to assimilate and intermarry with Goyim; to pervert the sealed masoret/traditions unto tumah avoda zarah – Old and new testaments.

   A second primary purpose of sealing the masoret/traditions: that all downstream generations of Israel, they equally inherit the identical masoret; thereby preventing an equally vile Av tumah avoda zarah commonly known as ירידות הדורות – falsely understood, that later generations cannot dispute the rulings made by earlier generations. This Av-tumah avoda zarah collapses when confronted with Oral Torah logic which validates that no one generation enjoys a monopoly of Torah logic over later generations.

   The correct understanding of ירידות הדורות refers to the idea of “domino effect”.

   Talmud, which means learning (Yeshivot fail to learn Talmud, when they study Gemara.), the Gemara brings halachic precedents from across the Sha’s Bavli as בינין אב depth analysis. The purpose of learning by way of compative similar precedents, (this unique Oral Torah logic format) the Common Law Baali Tosafot commentary/criticism of Rashi p’shat on the Talmud, none the less fundamentally erred and failed to learn a halachic precedent to re-interpret משנה תורה the k’vanna of the language of a Gemara sugya, to likewise employed that revised depth anaysis of that sugya of Gemara to re-interpret the Home Mishna which the Gemara brings outside precedent halachic sources to most essentially re-interpret the k’vanna of the language of Rabbi Yechuda’s specific Mishna.

   This failure of Reshonim scholarship went across the board, some Reshonim learned with greater clarity than did others. The B’hag, Rif, Rosh common law halachic commentaries, like the Baali Tosafot – correctly learned and understood the Gemara commentary, restricted to a specific Mishna as Common law. Not so the super-commentaries written on these excellent Reshonim scholarship of Talmudic common law. The later scholars confused and perverted Talmudic common law unto Roman statute law. Students in Yeshivot across the world, never receive any instruction which differentiates between T’NaCH/Talmudic common law from Roman statute law. A most basic and fundamental error. Which has plagued g’lut Jewry down through the Ages.

   In like manner, and equally as bad: the Reshonim scholars abysmally failed to discern (One and All, they failed to make the מאי נפקא מינא הבדלה with discerns “like from like” the basis: which observance of all Torah and halachic mitzvot most fundamentally require. A most basic and fundamental error. Which has plagued Jewry down through the Ages. The Av/toldot relationship between tohor time-oriented commandments — from positive & negative “toldot” commandments. The primary/secondary relationship expressed throughout the entire Torah.

   Even Rashi’s common law commentary to the Chumash (as opposed by his “טיפש פשט” reading of the Talmud. Rashi changed his sh’itta of p’shat learning from wisdom. He correctly foresaw that the Church hated and feared the Talmud. Rashi changed his sh’itta of p’shat as learned from to Chumash and contrasted by his sh’itta of p’shat made upon the Talmud to prevent church barbarians to learn how to learn Talmud as common law!

   Reshonim scholarship disgracefully failed to note this fundamental contradiction in Rashi scholarship. Proof that the Reshonim learning had derailed itself and gone off-track. Why? Because the Reshonim and their later rabbinic lackeys failed to understand how the concept of ירידות הדורות refuted the Xtian avoda zarah known as “Free Will”.

   A colossal error made by a great Jewish leader: be it King Shlomo who built an assimilated Catholic Cathedral, rather than prioritize the judicial pursuit of justice; or the Rambam who perverted Talmudic common law unto Roman statute law. Once a great sage/leader worships avoda zarah, (Shlomo perverted the priority of establishment of Federal Great/Small Sanhedrin courtrooms as the k’vanna of building the Beit HaMikdash), the Av tumah of this perversion which validates the 2nd Sinai Commandment, all down-stream generations likewise pursue this Av-tumah avoda zarah abomination, from generation to generation to generation! Hence the concept of ירידות הדורות invalidates the Xtian dogmatism of “Free Will”.

   The Torah mitzva of Moshiach does not learn from a NaCH sources as the Av tumah gospel avoda zarah declares. Torah mitzvot learn from Torah sources. Why? Because Moshe Rabbeinu, the greatest of all prophets. The failure of Reshonim scholarship to correctly grasp how the Chumash learns the mitzva of Moshiach (as just one example), proof of the cursed existence of g’lut Jewry who lacked the wisdom to do mitzvot לשמה.

   The Torah operates upon a most basic: Av/Toldot relationship. The Book of בראשית, together with the tohor time-oriented commandments codification known as the Siddur, commands Av tohor time-oriented commandments. “Time” not tied to a watch, but rather to crisis situations which threaten the chosen Cohen people with Shoah; like Akadat Yitzak, or the mitzva to remove the sciatic nerve! The latter explained by targum Uziel. Esau approach “toast” Yaacov with an Army lead by 400 officers. NaCH precedents: D’vorah and HaDassah, whose רשות מצוה likewise defines the k’vanna of תפילת ערבית according to rabbi Yehoshua. Av tohor time-oriented commandments learn from women, that doing mitzvot with k’vanna — a רשות rather than a חיוב.

   In the defence of the Reshonim: in the Gemara of ערבין the Baali Tosafot did not know how Rav Ashi could change the halachic dispute between Rabbi Akiva and Rabbi Yose haGelili in favor of the latter. According to the כלל, the halacha should follow the opinion of rabbi Akiva. The Baali Tosafot clearly did not have access to the Targum Uziel. Otherwise, they would have understood that Rav Ashi’s recognition that Uziel agreed with the opinion expressed by rabbi Yose haGelili, and therefore changed the halacha expressed in that halachic dispute as recorded in the Gemara of ערובין.

   Therefore, the First Book of the Torah serves as the Primary אב טהור זימן גרמא מצוות. The second, third, and forth Books of the Torah serves as the secondary ביטול תולדות מצוות; hence the B’hag ruled in his Hilchot G’dolot: that 100 blessings, nar shabbat, nar hannuka, kre’at m’gillah, Shemone Esrei דרבנן (as opposed to ק”ש דאורייתא etc) qualify likewise as mitzvot from the Torah!

   The Rambam, whose Yad Chazaka perversion worshipped avoda zarah: (understood as a) assimilation b) intermarriage with Goyim), as opposed to the Xtian avoda zarah Av-tumah abomination, which erroneously translates avoda zarah as idolatry; the 30 year-war slaughtered as many as did WWI when western Europe’s population about 1/3rd of 20th Century European populations, over a debate over the catholic crucifies and worship of saint statues.

   The Rambam abomination of avoda zarah assimilation to ancient Greek logic, that fool did not understand the kabbalah of how Rabbi Akiva’s פרדס logic, interprets the k’vanna of the revelation of the Oral Torah at Horev. A most basic and fundamental error. Which has plagued Jewry down through the Ages.

   The last and 5th Book of the Written Torah משנה תורה commands the generations to learn the Torah through the wisdom of common law ie Rabbi Yechuda and the Gemara sages as codified in the Talmud. And likewise enforced and emphasized through the mitzva of lighting the lights of Hannukah.

   The disasters of ירידות הדורות Av-tuma avoda zara, this opening question, fails as a consequence, to equally differentiate Geonim Midrashic scholarship which defines the contribution made by the Geonim, much like as does the halachic codifications stamps Reshonim scholarship.

   As a loom has its warp/weft relationship, the Talmud designated by its halacha/aggadita relationship. Midrash functions as the Geonim scholarship, which delved into the Aggadic portion of the Talmud. Yeshivot across the world do not know how to learn, not only Midrash as the primary source-commentary which links the דרוש-פשט with T’NaCH prophetic mussar, but how to interpret the k’vanna of prophetic mussar. This disgraceful ignorance similar to Yeshiva rabbinic scholarship whose drivel commentaries on Rashi’s chumash fails to inspire down-stream talmidim to study Rashi’s Chumash דרוש\פשט sh’itta of common law. As contrasted by the halachic Oral Torah logic of רמז-סוד. A most basic and fundamental error. Which has plagued Jewry down through the Ages.

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4. Jewish worship of avoda zarah defined through assimilation and intermarriage with Goyim, who never accepted the revelation of the Torah at Sinai – the Prime First Cause which defines the k’vanna of the Torah curse known as the Amalek antisemitism. Which plagues Jews in all generations.

   Xtian & Muslim revisionist history/’Evil Eye’- I believe theology – sucks. Today, as it has for 2000+ years. God is not a Man, anymore than Muhammad a T’NaCH prophet. Justice does not depend upon what persons personally believe concerning speculation attempts to define the Gods. Just that simple. Throw your new-testament or koran revisionist history upon the dung heaps of false history.

   Xtian religious revisionist history as meritorious, as tits on a boar hog. The Genocide slander of Israel made by post-Apartheid South Africa, compares to the Xtian ‘Blood Libels, and follow-up Pogroms’, committed every Easter – throughout the Middle Ages of European criminal barbarism.

   The absolute and complete ignorance of Goyim living in faraway distant countries, coupled with their arrogant presumed superiority of Israeli politics – a bad joke. Why? Their disgraceful sophomoric biblical translations unto foreign languages, falsely assumes that translations possess the power to define key terms, from one language to the next.

   Alas, covenant does not define brit. The koran abomination never once refers to the “Brit Faith”. Their bible & koran idols, fail to discern the difference between translating words from language to language. To comprehending the prophetic mussar rebukes. The defining “k’vanna” which all tohor time-oriented commandment most fundamentally require.

   Scratch a Goy and expose the Satan barbarian that possesses their Souls; never in their entire lives has a single Goy ever contemplated the concept of Torah time-oriented commandments. Amazing! Because all other Torah commandments qualify as toldoth/off-spring\ of these Most Holy of Holies Av/Father Torah commandments.

   How could Goyim theology so horribly fail? How could the best alien Goyim minds, in Ages past to present fall?! In their inability to grasp the essential primacy of tohor time-oriented commandments which define not only the Book of בראשית but the Siddur as well?

   Answer: Flawed from the first word of the Torah; their translations of “tefillah to prayer”, totally fails to grasp that בראשית holds within its 6 letters: ברית אש, ראש בית, ב’ ראשית. These forever “outsiders” deny the existence of the פרדס Oral Torah revelation at Horev!

   Post WWII Shoah European guilt, expressed through the rebuke made against false prophets to their eternal condemnation as CURSED: “By their fruits you shall know them.”

   Their Evil Eye/I believe theology speculations of the Gods, abhors the Primacy – the pursuit of justice between Man & Man, as the definition of Torah faith. Their replacement theology: “I am saved”, belief in false Universal God(s), an utter total abomination; like unto the Oct 7th Abomination War.

   Muhammad falsely presumed that JeZeus qualifies, comparable to his bloated Ego-self, as a T’NaCH prophet. His pie in the sky koran avoda-zarah did not know how the T’NaCH defines the word “Prophet”.

   The avoda-zarah name: Allah, it profanes the 1st Sinai commandment. Therefore (A concealed sworn Torah oath implied by this legal language of Torah common law.), Allah just another “Sin of the Golden Calf”, abomination of avoda zarah – the k’vanna of the 2nd Sinai Commandment.

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   • What is the difference between the Torah, Talmud, and Mishnah?

     Marc Lipshitz Been involved in counter missionary work for 20+ years

     First you need to understand what the Mishnah is. When Moshe received the Torah on Har Sinai he spent forty days and nights studying it and getting taught the performance and explanations of it. Thus when he came down he had two things- the written Torah and the explanations and details of its performance. The written Torah is what is also known as the “Chamishe Sifrei Torah”, commonly translated as “The Five Books of Moses”.

     The explanations and details of performance were only passed on orally and are commonly referred to as the Oral Torah. Before the Bar Kochba revolt which resulted in the massive exile of the Jews 80 or so years after the destruction of the Second Temple Rabbi Akivah organized the oral law into a more organized and easier to teach format.

     After the Bar Kochba revolt with the bulk of the Jews in exile in different places (the difference to the prior Babylonian exile was that there the bulk of the Jews were in one place, albeit outside of Israel) there was a fear that the oral Torah would be forgotten or altered, so Rebbi Yehudah HaNasi, the head of the Sanhedrin at the time, compiled the Oral Torah into the form we have today and we refer to this written compilation of the Oral Torah as the Mishnah.

     However, there was discussion on its application, philosophy, ethics, what to do in different situations, the trying to grasp the essence of the law so it could be utilized in different, unenvisaged situations, the mysticism and the practical. These discussions were recorded in the Gemorah. This is how we get to the Talmud- it consists of two main parts- the Mishnah and then the associated Gemorah to that Mishnah.

     In modern editions there are also multiple commentaries, footnotes, cross references to passages in the Torah, prophets and scriptures when they are mentioned etc. Typically it is published in 20 volumes- the ArtScroll translation is 73 volumes! It is not something that you just read but something that requires intense study and a teacher so you know how to study and understand the methodology utilized in the Talmud.

     Moshe Kerr: No. Totally incorrect. Rabbi Yechuda named his Mishna based upon the בנין אב/precedent that Moshe Rabbeinu named דברים the Mishna Torah — which means common law. The Mishna codified by Rabbi Yechuda in 210 ce follows the משנה תורה common law model established by the Book of דברים. Common law legal system stand upon precedents. The Hebrew for precedent: בנין אב.

     The Gemara, compiled by a later set of scholars AFTER Rabbi Yechuda “sealed” the Mishna, based upon the precedents of the sealing of the T’NaCH, caused Rav Ashi and Rav Ravina to seal the Gemara in about 450 ce. The purpose of sealing this Oral Torah methodology of common law, to prevent a perversion of the seal masoret/traditions from counterfeit imposters like the New Testament replacement theology to pervert the seal masoret/traditions unto tumah avoda zarah.

     A second primary purpose of sealing the masoret/traditions: that all down stream generations of Israel inherit the identical masoret, thereby preventing an equal Av tumah avoda zarah commonly known as ירידות הדורות – understood that later generations cannot dispute the rulings made by earlier generations. This Av-tumah avoda zarah collapses when confronted with Oral Torah logic which validates that no one generation enjoys a monopoly of Torah logic over later generations.

     The correct understanding of ירידות הדורות refers to the idea of “domino effect”.

     Talmud, which means learning (Yeshivot fail to learn Talmud, when they study Gemara.), the Gemara brings halachic precedents from across the Sha’s Bavli as precedents. The purpose of the precedents, the Common Law Baali Tosafot commentary/criticism of Rashi p’shat on the Talmud, fundamentally erred and failed to learn a halachic precedent to re-interpret משנה תורה the k’vanna of the language of the Home Mishna which the Gemara brings outside precedent halachic sources to re-interpret the k’vanna of the language of Rabbi Yechuda’s specific Mishna.

     This failure of Reshonim scholarship went across the board, some Reshonim better than others. The B’hag, Rif, Rosh common law halachic commentaries, like the Baali Tosafot – correctly learned and understood the Gemara commentary to a specific Mishna as Common law. Not so the super-commentaries written on these excellent Reshonim scholarship of Talmudic common law. The later scholars confused and perverted Talmudic common law unto Roman statute law. Students in Yeshivot across the world, never receive any instruction which differentiates between T’NaCH/Talmudic common law from Roman statute law. A most basic and fundamental error. Which has plagued g’lut Jewry down through the Ages.

     In like manner, and equally as bad: the Reshonim scholars abysmally failed to discern (One and All, they failed to make the מאי נפקא מינא הבדלה with discerns “like from like” the basis which observance of all Torah and halachic mitzvot most fundamentally require. A most basic and fundamental error. Which has plagued Jewry down through the Ages. The Av/toldot relationship between tohor time-oriented from positive & negative toldot commandments.

     Even Rashi’s common law commentary to the Chumash (as opposed by his טיפש פשט reading of the Talmud. Rashi changed his sh’itta of p’shat as learned from to Chumash and contrasted by his sh’itta of p’shat made upon the Talmud! Reshonim scholarship disgracefully failed to note this fundamental contradiction in Rashi scholarship. Proof that the Reshonim learning had derailed itself and gone off-track. Why? Because the Reshonim and later rabbinic lackeys failed to understand how the concept of ירידות הדורות refuted the Xtian avoda zarah known as “Free Will”.

     A colossal error made by a great Jewish leader: be it King Shlomo who built an assimilated Catholic Cathedral or the Rambam who perverted Talmudic common law unto Roman statute law. Once a great sage/leader worships avoda zarah, (Shlomo perverted the priority of establishment of Federal Great/Small Sanhedrin courtrooms as the k’vanna of building the Beit HaMikdash), the Av tumah of this perversion which validates the 2nd Sinai Commandment, all down-stream generations likewise pursue this Av-tumah avoda zarah abomination, from generation to generation to generation! Hence the concept of ירידות הדורות invalidates the Xtian dogmatism of “Free Will”.

     The Torah mitzva of Moshiach does not learn from a NaCH source. Torah mitzvot learn from Torah sources. Why? Because Moshe Rabbeinu, the greatest of all prophets. The failure of Reshonim scholarship to correctly grasp how the Chumash learns, proof of the cursed existence of g’lut Jewry who lacked the wisdom to do mitzvot לשמה.

     The Torah operates upon a most basic: Av/Toldot relationship. The Book of בראשית, together with the tohor time-oriented commandments codification known as the Siddur, commands Av tohor time-oriented commandments. “Time” not tied to a watch, but rather to crisis situations which threaten the chosen Cohen people with Shoah; like Akadat Yitzak, or the mitzva to remove the sciatic nerve! The latter explained by targum Uziel. Esau approach “toast” Yaacov with an Army lead by 400 officers. NaCH precedents D’vorah and HaDassah whose רשות מצוה defines the k’vanna of תפילת ערבית according to rabbi Yehoshua. Av tohor time-oriented commandments learn from women that doing mitzvot with k’vanna — a רשות rather than a חיוב.

     In the defence of the Reshonim: in the Gemara of ערבין the Baali Tosafot did not know how Rav Ashi could change the dispute between Rabbi Akiva and Rabbi Yose haGelili. According to the כלל, the halacha should follow the opinion of r. Akiva. The Baali Tosafot clearly did not have access to the Targum Uziel. Otherwise, they would have understood that Rav Ashi’s recognition that Uziel agreed with the opinion expressed by rabbi Yose haGelili and therefore changed the halacha expressed in that halachic dispute as recorded in the Gemara of ערובין.

     Therefore, the First Book of the Torah serves as the אב טהור זימן גרמא מצוות. The second, third, and forth Books of the Torah serves as the תולדות מצוות; hence the B’hag ruled in his Hilchot G’dolot: that 100 blessings, nar shabbat, nar hannuka, kre’at m’gillah, etc qualify as mitzvot from the Torah!

     The Rambam, whose Yad Chazaka perversion worshipped avoda zarah: understood as a) assimilation b) intermarriage with Goyim, as opposed to the Xtian abomination which erroneously translates avoda zarah as idolatry; the 30 year-war slaughtered as many as did WWI when western Europe’s population about 1/3rd of 20th Century Eupean populations, over a debate over the catholic cruxifics and worship of saints.

     The Rambam abomination of avoda zarah assimilation to ancient Greek logic, that fool did not understand the kabbalah of how Rabbi Akiva’s פרדס interprets the k’vanna of the revelation of the Oral Torah at Horev. A most basic and fundamental error. Which has plagued Jewry down through the Ages.

     The last and 5th Book of the Written Torah משנה תורה commands the generations to learn the Torah through the wisdom of common law ie Rabbi Yechuda and the Gemara sages as codified in the Talmud.

     The gravity of ירידות הדורות avoda zara, this question fails to address the Midrashic scholarship which defines the contribution made by the Geonim. As a loom has a warp/weft relationship, the Talmud has halacha/aggadita relationship. Midrash functions as the Geonim scholarship which delved into the Aggadic portion of the Talmud. Yeshivot across the world do not know how to learn, not only Midrash as the primary source-commentary which links the דרוש-פשט with T’NaCH prophetic mussar; like as learns Rashi’s Chumash p’shat. As contrasted by the halachic Oral Torah logic of רמז-סוד. A most basic and fundamental error. Which has plagued Jewry down through the Ages.

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5. The UN stands upon absolutely no foundation of merit. The morality of both Xtian new testament and Muslim koran – fundamentally cracked and worthless.

   Post Shoah guilty Xtians have no shame. Their revisionist history just a pile of shit stacked upon more stinky shit. Their repulsive new testament revisionist history shares no portion with the T’NaCH.

   The Spirits which live eternally from within the language of Mussar prophetic common law of the Hebrew T’NaCH, breathes and lives within the hearts of the Jewish people alone, in all generations.

   Goyim never accepted the revelation of the Torah at Sinai and share no portion with the T’NaCH spirituality which determines לשמה the culture, customs, manners, ways, practices — in short the halacha and minchagim of the Jewish people in all generations.

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6. Remember when British propaganda rag Guardian & BBC continuously referred to Gaza, prior to the Oct 7th Abomination war, as an “open-air prison”. Now during the siege of Rafah these worthless rags depict the contrast between Gaza before and after Oct 7th. Only problem, the pictures of Gaza prior to the current war hardly depict an open-air prison!!! Or to quote the kapo Mondoweiss: “16 year siege and blockade of Gaza”.

   This modern day ”Tokyo Rose” rag refers to post Oct 7th, according to what the Arab contributor to this bloody rag wrote on November 18th, 2023: Rashid Khalidi – “” It is apparent that the Israeli leadership has no clear political objective in waging this war, beyond revenge for the civilian casualty toll and the humiliating military defeat of October 7, which is presented as restoring ‘deterrence’.”” This same opinion piece refers to the Jewish state as: “a settler colonial (as well as a national) project.” This psycho mentality goes hand in glove with “From the River to the Sea Balestine will be free”.

   This Jew-hating Mondoweiss rag sports the political-porn which depicts Hamas terrorism to “Irish, Algerian, Vietnamese, and South African liberation movements”. Less than a month following the Oct 7th abomination by Hamas, the Mondoweiss kapo rag referred to the war as a “genocide” war-crime. Before the month of October ended, New York CUNY ‘Not in our Name’ Jews protested for a ‘cease-fire’. 11 days after the attack, Mondoweiss propaganda decried a famine in Gaza!

   Only a week after Oct 7th, this same rag described the Israel response as: “A war of extermination”, even before Israel began its ground invasion! Its slander referred to Gaza, described as a “Ghetto”. It already condemns Israel for “ethnic cleansing” & “genocide”. Four days after the Oct 7th abomination, Mondoweiss described Gaza as a “Human Catastrophe”.

   Only 3 days after the slaughter carried out by Hamas and Islamic Jihad, Rev Graylan Scott Hagler puked his condemnation for this massacre preaching from his moral soap box: “The blame rests with organizations and Zionist groups that have manipulated tax-exempt laws to fund ethnic cleansing initiatives.

   Mahmood Mamdani, an Indian-born Ugandan academic, author, and political commentator. In 1996 he published: Citizen and Subject: Contemporary Africa and the Legacy of Colonialism. Mamdani contributes to the Mondoweiss propaganda rag. Mamdani embraces the Arab propaganda rhetoric which refers to Israel as a Crusader State. He states: “Israeli settlement organizations…use that funding to continue the history of expulsion and dispossession of Palestinians in the occupied territories…”

   This kapo bloody rag abhors the current Israeli government. It slanders Bibi as readily as does post Israeli Independence Arab leaders despised Ben Gurion. But these “Liberal American Jews” likewise express their contempt for the pre-Oct 7th anti-government protestors as equally guilty for forcing Hamas to commit the Oct 7th atrocities.

   Rev. Graylan Hagler writes: “Also, every Israeli who stood out and marched against Netanyahu and his ultra-racist right-wing coalition’s initiatives to weaken the judiciary in Israel and didn’t connect it to Israel’s war on Palestinians is to blame. They marched, rallied, and spoke out against Netanyahu’s move towards fascist authoritarianism in relationship to Israeli civil society but did not equate the ongoing occupation of Palestinian lands with fascist authoritarianism. They are to blame for failing to open the discussion and protest wide enough to include and demand a resolution for Palestinian grievances.”

   A Mondoweiss Head Line of Oct 9th: “Support BDS to stop Israeli war crimes in Gaza”.

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   • More revisionist history. Easter has a long bloody history of blood libels followed up with murderous pogroms throughout European history. Every Easter the “homo fags” hiding in Xtian closets, rattle their bones.

     The Fundamental Difference between Jews from Goyim. Condensed to a few pages of reading. Goyim take immediate “offense” when Jews points out their total and complete ignorance of the Hebrew T’NaCH. That’s their problem, and thankfully not mine.

     The power of the kabbala taught by Rabbi Akiva to raise rabbinic mitzvot unto mitzvot from the Torah. For Jews the zenith of our spiritual experience in life – the revelation of the Torah at Sinai. Goyim never accepted the revelation of the Torah at Sinai.

     Therefore, Goyim love to believe in fanciful mythologies and their revisionist history calls these mythical belief systems – a real life experience. For a Jew to make “Aliyah” of rabbinic halachot unto Sinai Torah commandments – herein defines the vision: that all Jews in all generations stand and accept the revelation of the Torah at Sinai.

     Orthodox Judaism FAQ • Answers to frequently asked questions on Judaism

     To keep shabbat requires knowledge how to distinguish shabbat from the weekday. This discernment of languages employed within the Hebrew T’NaCH qualifies as making “the” most essential “הבדלה”. Torah faith which bases itself through the expression of common law, absolutely requires – as the most basic requirement of understanding Oral Torah logic – the skills required to make logical inferenced reasoning.

     For example: the Torah commandment – not to work. Biblical translations, they hide a multitude of sins. The word “work” expressed as מלאכה: skilled labor. While עבודה: unskilled labor – also subsumed under the word translation: Work. Every Goyim Bible translation of the Hebrew T’NaCH makes this most basic and fundamental perversions of the original texts in Hebrew and in Aramaic – like the example of the Book of Daniel. Daniel a mystic and not a prophet. Ooops

     The bible translations “broad brush” of “work” conceals this subtle דיוק/inference logical distinction. The Talmud studies how different languages say the same thing, by means of making דיוק/inference logical distinctions. Examine the Targum Onkelos and witness a masterpiece by which a scholar makes a near Hebrew/Aramaic 1:1 translation.

     The study of this Targum assists all generations of “down- stream” pupils to learn the Aramaic employed by the Talmud Bavli. Gemarah-Aramaic repeatedly employs the clause: “מאי נפקא מינא”, which asks the question: “What’s the differerence”?

     The study of the Torah commandments, all 613 Torah commandments, most essentially requires asking this מאי נפקא מינא question, which possesses the power to transforms positive & negative commandments – which do not require k’vanna; to tohor time oriented commandments, which do require k’vanna. Herein a concise definition of Oral Torah logic as expressed through Talmudic common law.

     Why do Jews not believe in JeZeus? Any belief in a myth as in- fact historical and real life; such false prophet, false messiah, Xtian theology does not understand tohor time-oriented commandments. This type of Torah commandment the New Testament remains totally oblivious to its Top Priority which defines Jewish spirituality.

     A failure of Torah understanding, which compares to check-mate in chess. Gehinnom, a mussar message within the pages of the Talmud? Xtian avoda zarah, mythical revisionist history, perverts Talmudic mussar, into a bi-polar dynastic dispute which pits Heaven and Hell, God vs. Satan. Jews absolutely reject Xtian preachers Fire and Brimstone sermuns. Xtianity exists for us as but just another example of false revisionist history. For 2000+ years the Jewish people have abhorred and decried belief in the JeZeus myth, as a false messiah-avoda zarah.

     And for 2000+ years Goyim have both ignored and despised the Jewish rejection of their theological belief systems. They abhor the Talmud because this body of Jewish legal common law scholarship, which seeks to make an Aliyah of rabbinic mitzvot, and make them on par with the Sinai revelation, as the Oral Torah definition of Jewish spirituality.

     Goyim resent that Jews refer to their attempts at theological revisionist history as bull shit. It truly offends Goyim, that Jews call what Goyim heart-feel-believe, as jibberish nonsense on par with the ancient generations of the past who whole-heartedly worshipped graven idols, which they crafted with their own hands as their personal Gods.

     The idea that Jews fundamentally reject all the theologies creeds and dogmas of the church, as no different than crafting a piece of wood into a God and placing that revisionist history of a God upon a pedestal to worship; herein explains the basis why Goyim often turn into a horde of locust Haman Amelekite antisemites.

     New Testament theology amounts to revisionist history. The church abomination must have a physical JeZeus. Despite the explicit Torah statements: God is not a man that he should not lie. Furthermore, T’nach does not teach history, despite the quisling assimilated historical/conservative Judaism narishkeit which prioritizes the subject of history over prophetic mussar.

     The T’NaCH defines prophesy: as a tohor person who commands mussar. This prophetic mussar – applicable to all generations of Israel. But Prophetic mussar only impacts the lives of Jews who live inside the oath sworn lands. G’lut Jews, they lack the wisdom to observe doing mitzvot לשמה.

     Hence the T’NaCH and Talmud for g’lut Jewry, a closed-sealed Book. Jews living in g’lut lands struggle with assimilation. Many of these Jews convert and embrace the revisionist history theologies which pervert myths into actual historical events and whole heartedly likewise believe in JeZeus as God, and Muhammad as the prophet of Allah. And similar tumah avoda zarah.

     Goyim spirituality too seeks to elevate their theological Creeds unto the holiness of God. The Nicene Creed and Muslim belief that if a Man believes in Allah and Muhammad as the prophet of Allah, that this belief converts that Man to becoming a Muslim. Two attempts made by Goyim avoda zarah theology to duplicate the spiritual vision of rabbi Akiva’s פרדס kabbalah of the Oral Torah revelation at Horev – following the tumah avoda zarah of the Golden Calf.

     Goyim theology, oblivious to the fact – that any translation of the Name revealed in the 1st Sinai commandment, (The Greatest commandment in the whole of the Sinai, uniquely Jewish spiritual experience.), perverts שמור מצוות לשמה to belief in Torah commandments לא לשמה. This perversion of the רוח הקודש שם השם לשמה to common words which the lips can easily frame and pronounce – herein defines the k’vanna of the Golden Calf which defines avoda zarah throughout the generations.

     Witchcraft, by stark contrast, compares to a tumah – false prophet – it by definition attempts to predict the future. This New Testament revisionist history, it totally ignores the chief defining concept of “avodat HaShem”; the Torah restriction placed upon the House of Aaron ((The oath alliance sworn at Sh’Cem – the k’vanna of the Rabbeinu Tam tefillen.)), to only dedicate an oath/sacrifice while breathing tohor spirits; the critical subject of tohor vs. tumah spirits: like the Sinai experience – which only the Jewish People accept to this day – the New Testament revisionist history totally ignores.

     Hence the New Testament (Roman counterfeit) declares that JeZeus fulfilled the words of the prophets. Proof that the New Testament promotes false prophet theologies. False prophet theologies defined as a predetermined creed/dogma which dictates what and how people should believe in God as an act of faith.

     The Torah defines the tohor concept of faith as: Justice, Justice pursue.

     Based upon the cruel corrupt and oppressive Courts of king Par’o, who withheld straw to Israelite slaves and who thereafter ordered the overseers to beat without mercy Israelites for our failure to meet our quota of bricks, as imposed upon us by king Par’o.

     Through a treacherous act of deception, Par’o tricked Israel unto slavery. Par’o pretended that Egypt faced a crisis of bricks. Israelites volunteered to make bricks for Par’o. Par’o supplied these Hebrews with the straw we required to meet Egypt’s needs for bricks. The tale of bricks produced under voluntary conditions, thereafter became the quota of bricks imposed upon Jewish slaves. Hence the Torah writes: Par’o did not know Yosef.

     Yitro likewise commanded a strong mussar to Moshe. When he witnessed that Moshe judged all Israel disputes by himself alone. Justice defined, based primarily from Yitro’s mussar rebuke to Moshe, as the power of common law courtrooms to make fair restitution of damages inflicted upon Jews by other Jews.

     Muhammad pulled a similar rabbit out of his tumah magic-hat as did the New Testament. The Koran rhetoric repeats prophet, prophet, prophet Ad infinitum, yet never defines – from the Torah – the term prophet. The Gospels avoda zarah duplicates this same tumah Abracadabra, with the ((to quote Baba Kama: “Mountain hanging by a hair”)), the Pie in the Sky Xtian term of: Love.

     T’NaCH prophets command mussar. Why? Because mussar applies straight across the board to all generations of bnai brit Israel. Bnai brit Israel grows the תוכחה\mussar prophetic rebuke within our hearts.

     We grow and nurture this prophetic mussar within us. And these “tohor spirits” (based upon the revelation of the שם השם לשמה), they live within our hearts. Prophetic mussar causes bnai brit Israel to dedicate defined tohor middot (‘ה’ ה’ אל רחום וחנון וכו, also known as the Oral Torah revelation at Horev), in all our future social interactions with our family, neighbours & people.

     Hence the mussar spirituality known as: the baali t’shuva. Mesechta Sanhedrin of the Talmud learns the mitzva of Moshiach emphatically tied to the mitzva of baali t’shuva. Based upon the prophetic mussar of Moshe and the burning bush confrontation.

     Wherein Moshe vocally opposed to go down unto Egypt to bring Israel out from judicial oppression slavery. Yet Moshe, as a baali t’shuva, descended unto Egypt and brought Israel unto freedom. Moshe serves as the Torah mussar model for the tohor time- oriented mitzva of Moshiach. Furthermore, Moshe did not build a Catholic assimilated Cathedral as did king Shlomo. King Shlomo worshipped avoda zarah. A significant מאי נפקא מינא distinction between the mussar of Moshe from the avoda zarah of king Shlomo son of David.

     Moshe struggled to build the small sanhedrin Federal courts on the far side of the Jordan river. When king David, ((based upon the mussar commanded by the prophet Natan)), commanded his son Shlomo to build the Beit HaMikdash, he had no such k’vanna for king Shlomo to assimilate and copy the customs manners and ways of the Goyim.

     Goyim who reject the revelation of the Torah at Sinai, and who build Cathedral Temples throughout the annuls of their Human History. The mussar k’vanna of the Moshiach, to build the Beis HaMikdash, learns from Moshe Rabbeinu who established the small Sanhedrin Federal Courtrooms in 3 of the Cities of Refuge on the other side of the Jordan river. And this mussar k’vanna does not learn from the avoda zarah of king Shlomo son of David who built the First Jewish assimilation to Goyim cultures and custom: the Temple.

     The mussar mitzva of Moshiach constitutes as a tohor time oriented commandment; applicable to all generations of the Jewish people, just like tefillah stands in the stead of korbanot. All mussar tohor time oriented commandments, applicable to all the Jewish people throughout time. All tohor time oriented commandments stand upon the foundation\יסוד of “fear of Heaven”. Hence the Oral Torah common law as codified in the NaCH, it to makes an aliyah of prophetic mussar unto Torah Sinai commandments. Jewish spirituality spin around the axis of the revelation of the Torah at Sinai. Just that simple.

     This mussar foundation: definitively expressed through the Torah commandment – judicial justice pursue. This prophetic mussar requires that a baali t’shuva dedicates a tohor middah לשמה. Which tohor middah does the mussar mitzva of Moshiach require, as its holy defining dedication לשם השם לשמה? The mussar middah dedication, to restore the lateral Sanhedrin Federal common law courts across the Torah Constitutional Republic, based upon the mussar which Yitro commanded Moshe.

     Not ‘religious fetishization’, of how the Sages of the Talmud interpreted judicial common law? A question which requires an answer: מאי נפקא מינא between Statute Law from Common Law? Among the Jewish people, the T’NaCH Talmud, exerts a strong cultural masoret, practiced among and between Jews. Assimilated Jews refuse to address the fundamental distinction which separates Common Law from Statute Law. Unto this very day, the Yeshiva education institutions fail to ask the essential מאי נפקא מינא question which separates משנה תורה common law from assimilated Roman statute law.

     Roman Statute Law, according to the Talmud, qualifies as assimilated avoda zarah. Kapo Jews: too, an example of avodah zarah. Why? Because they “convert” to cultures and customs practiced by the dominant Goyim majority. Therefore, how does the logic format in Jewish common-law differ from the logic schematics which defines and separates Roman statute-law, from Jewish common-law? מאי נפקא מינא?

     Many Traditional Jews chose to follow the path defined as: ritual religiousism. Such ritual religiousism Jews, they tend to view: Jews who follow the path of Talmudic common law – which requires פרדס logic – ((a very tiny minority know anything about Talmudic common law today.)) Does this tiny minority qualify as a small ‘tiny voice’, a Bat Kol, from Heaven? No, not in the least. Torah prophetic mussar breathes within our hearts, in all times and generations.

     Muhammad, by stark contrast, declared that an Angel dictated the Koran. He knew nothing about prophetic mussar like and similarly comparable to his ignorance between tohor vs. tumah spirits. Angels according to this bi-polar perverse theology come from a bi-polor Heaven/Hell theological paradigm. Giving proper Names to Angelic beings, a post Babylonian g’lut assimilated trauma.

     The sages of the Talmud emphatically rejected this theological premise, which Arab theologian/philosophers stood upon Aristotelian logic. Torah comes from the Earth and not the Heavens. פרדס mussar logic distinct and apart from ancient Greek logic philosophical formats. Track-n’-field sports by comparison, involves many completely different Sports skills. Long distance runners require completely different skill sets from the one, to the other Track-n’-field sports combats.

     Torah learns from the Earth, and NOT the Heavens. Torah commands Mussar NOT History. A distinction of Depth that Goyim remain blind thereto. The theology of Historical/Conservative Judaism confuses History with Mussar. The Talmud often teaches: How to logically think. RATHER than what to logically think. Mussar requires the wisdom knowledge how to logically think. Church theological dogmatism-creeds: command what a person believes as true. A huge: מאי נפקא מינא.

     T’NaCH/Talmud common law (also known as משנה תורה) usually, or at least frequently, learns by comparing similar cases – the one compared to the other. The study of literature refers to this as the discipline of: “Compare & Contrast”. This type of comparative competitive logic, completely different from the Ancient Greek mathematical syllogism deductive logic (If the premise wrong, then the conclusion reached – likewise wrong.).

     Inductive reasoning totally distinct and different from deductive reasoning. Ancient Greek deductive logic completely and totally different from Rabbi Akiva’s פרדס logic inductive reasoning, which makes comparisons of Case/Rule precedents to similar judicial Case/Rule rulings of law. The difference between the skill set of marathon runners, from athletes who specialize in running the mile in under 4 minutes; contrasts Oral Torah common law to Roman statute law avoda zarah.

     The Torah mussar k’vanna learned to the mitzva of lighting the lights of Hannukka. To learn Torah using the פרדס logic system. Which by definition totally rejects the ancient Greek philosophical schools, despite their worthy accomplishments; which perhaps achieved the ultimate elevation of thought. Nonetheless two totally diffierent logic formats which frame thought. The revelation of the Oral Torah, with its 13 tohor סודות middot, defines Jewish spirituality. The concept within the Talmud of רוח הקודש, means blowing the שם השם לשמה, like the case of blowing the Shofar. 3 + 13 + 3 ((the order of the Shemone Esrei blessings)) tekea tr’uah, shvarim ———-———- קום ועושה/ שב ולא תעשה\ טהור זימן גרמא מצוות.

     Mesechta קידושין teaches that tohor time oriented commandments, as applicable to women, qualifies as a רשות option. This concept of רשות, it most essentially defines the k’vanna of all tahar time-oriented commandments, as they apply not just to women but to Goyim as well. If a women chooses to place tefillen or read from a Sefer Torah, these tahar time-oriented commandments come within the רשות of her Will to sanctify the Torah. The NaCH kabbalah בנין אב (which means: precedents) for this Talmudic ruling, the story of D’vora & Barack fighting together to defeat the Army of Sisera.

     Another example which explains “all” tahar time-oriented Torah mussar commandments, which “all” deal with some crisis – life or death – situation(s): the reading of the Megillah of Esther: The fast made by Queen Hadassah. Where she made the רשות choice to approach the king and plead for mercy for the Jewish people, at the threat to her life; to thwart the efforts of Haman and his attempt of the war-crime genocide.

     Purim and Pesach share a “כרת-like” common denominator. Purim links to learning avoda zarah: which prohibits assimilation and intermarriage with Goyim. While Pesach links to learning the removal of chametz which teaches the essential נמשל, the removal of avoda zarah from within our hearts, in order to accept the Torah without any av tumah avoda zarah – in our midst.

     Counting the Omer, yet another prime example of the exact same tahar time-oriented commandment. The 42 letter Divine Name, known as אנא בכח, carries the mussar k’vanna dedication to remove the Av tumah avoda zarah from within the bnai brit hearts; who thereafter reading a listing of korbanot within the opening pages of the Siddur, dedicate a tefillah oath known as Shemone Esrei.

     Tahar time-oriented commandments require k’vanna. K’vanna makes a mussar Order of priorities. Removal of avoda zarah most essentially obligates Jews not to assimilate and embrace the cultures, traditions, and mannerism practices by any particular person or people who reject the revelation of the Torah at Sinai. Herein defines the Torah tumah commandment against “assimilation”. The New Testament myth revisionist history knows nothing of prophetic mussar which defines the revelation of the Oral Torah at Horev.

     Removal of avoda zarah obligates Jews not to intermarry with Goyim, who never accepted the revelation of the Torah mussar at Sinai. Both Xtianity & Islam promote belief in some Universal Monotheistic God. Both Unitarianism type religions of avoda zarah, promote assimilation and intermarriage with Goyim who do not accept the revelation of Torah mussar at Sinai.

     Tahar time-oriented commandments require k’vanna. A fundamental example: the תפילת ערבית says קדיש before davening tefillah whereas תפילת שחרית adjoins the 3rd rabbinnic blessing סמוך to תפילת שחרית. The קדיש prayer establishes a mussar Order of k’vanna.

     According to how Rabbeinu Tam learns the Av Mishna of ברכות, a person should place tefillen when accepting the yoke of the kingdom of heaven in תפילת ערבית. Whereas Rashi learns this Av Mishna which links the time when Cohonim can eat their t’ruma, to after 3 stars appear in the Heavens. מאי נפקא מינא?

     The קדיש which separates the 2 + 2 blessings which surround the kre’a shma ערבית, that קדיש establishes a partition which separates, through mussar k’vanna, the kre’a shma ערבית and attaches that tefillah of kre’a shma, to the מנחה shemone esrei, which – like tefillah ערבית employs a קדיש which separates אשרי יושבי ביתך וכו from אדני, שפתי תפתח. The Order of קדיש links tefillah ק”ש ערבית to the tefillah shemone esrei of מנחה. A powerful mussar k’vanna of tefillat ערבית as a רשות מצוה.

     Because 3 Stars have yet to appear in the heavens (the sh’itta of Rashi on the Gemara of ברכות), that Shemone Esrei davened while yet shines the Sun of day. Therefore, the k’vanna of the tahar time-oriented commandment of tefillah, known as ערבית: רשות to attach that kre’a shma tefillah דאורייתא to the מנחה Shemone Esrei דרבנן. And likewise attach the Shemone Esrei ערבית to the קריאת שמע שעל המטה. This kre’a shma unlike the davening of the other two kre’a shmas: said without tefillen because clearly 3 stars visible at that time. An interesting מאי נפקא מינא.

     The oath sworn alliance, known as “Brit”, (like as found in בראשית\ברית אש, ראש בית, ב’ ראשית, yet incorrectly translated as “covenant”.), this key Torah term, “Brit”, means “alliance” and also “Republic”. The 12 Tribes forged this oath brit alliance which established the First Commonwealth of the Torah Constitutional Republic of the 12 Tribes. Based upon the Torah precedent, (known in Hebrew as בנין אב) upon Moshe anointing Aaron and his House as Moshiach.

     This key Torah term, does not correctly translate into “Covenant” because the latter does not fundamentally require swearing an oath שם ומלכות. Tehillem prayers lack שם ומלכות; this type of spiritual praise does not compare to swearing a Torah oath brit alliances by means of שם ומלכות.

     Aaron, the anointed Moshiach, dedicates korbanot. A korban sacrifice does not at all represent a ‘Barbeque unto Heaven’.

     To dedicate a korban absolutely requires swearing a Torah oath. Just as to cut a brit לשם השם לשמה requires swearing a Torah oath. Just as the Shemone Esrei standing tefillah requires the k’vanna to swear a Torah oath, through the dedication of one or more defined tohor middot.

     Blessings contain שם ומלכות. The שם ומלכות precondition, required to swear a Torah oath. The first verse of the ק”ש, contains 3 Divine Names together, a סוד mussar kabbalah to the 3 oaths sworn by the Avot, wherein they each cut a Torah oath brit with HaShem לשמה. Striking! The ק”ש lacks שם ומלכות! The mussar k’vanna of ק”ש, teaches that the translation of מלכות to king – just wrong. On the inept order of “covenant”. The term מלכות refers to the tohor 13 Oral Torah middot.

     The tahar time-oriented mitzva of Moshiach, a mitzva applicable to all generations of Israel. ((מאי נפקא מינא between tohor and tahar? Tohor applies to males while tahar as a רשות, applies to females.)) Just as tefillah and the mitzva of shabbat, and all other Tahar time-oriented commandments, applicable to all generations of Israel. Swearing a false oath or public profanation of Shabbat, both carry the din of – כרת. The din of כרת – a life or death crisis of faith. For example: If a רשע refuses to give his ex-wife her ‘get’. A beit din can make a נידוי decree of כרת, and there-after issue a ‘get’ and free that woman, based upon the precedent of prosbul; permitting her to do the tahar time-oriented commandment of קידושין.

     The revisionist history of Xtian avoda zarah lacks the wisdom to discern between T’NaCH/Talmudic mussar common law from Roman statute law. This Av tumah avoda zarah has witnessed: oppression and cruelty, that far surpasses the evil ways of Par’o and the Egyptians. This false prophet, false messiah – based religion – proves the Gospel declaration of: “By their fruits you shall know them.”

     The church stands guilty of the Shoah blood of Caine: Inquisition mass public torture, 3 Century ghetto war crimes, annual blood libel slanders, mass expulsion of Jewish refugee populations from virtually every European country etc etc etc.

     This Av tumah avoda zarah condemned by the נידוי כרת decree, as expressed through the k’vanna of the 9th middle blessing, within the Shemone Esrei oath blessing. Swearing a Torah oath through the mussar mitzva דרבנן of Shemone Esrei, raises this tefilla to a tahar time-oriented oath commandments דאורייתא. At Sinai Israel denounced and rejected avoda zarah.

     Tahar time-oriented mussar mitzvot can include all the halachot contained within the mitzvot, posok halacha, within the Talmud. The Oral Torah פרדס logic kabbalah of rabbi Akiva has the power to elevate rabbinic mussar mitzvot, to mitzvot from the Torah at the revelation at Sinai. Hence all tahar mussar time-oriented commandments require the Oral Torah k’vanna learned through the פרדס logic kabbalah taught by rabbi Akiva.

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   • Easter has a long bloody history of blood libels followed up with murderous pogroms throughout European history. Every Easter the “homo fags” hiding in Xtian closets, rattle their “Christ-Killer” bones.

     The Fundamental Difference between Jews from Goyim. Condensed to a few pages of reading. Goyim take immediate “offense” when Jews points out their total and complete ignorance of the Hebrew T’NaCH. That’s their problem, and thankfully not mine.

     The power of the kabbala taught by Rabbi Akiva to raise rabbinic mitzvot unto mitzvot from the Torah. For Jews the zenith of our spiritual experience in life – the revelation of the Torah at Sinai. Goyim never accepted the revelation of the Torah at Sinai.

     Therefore, Goyim love to believe in fanciful mythologies and their revisionist history calls these mythical belief systems – a real life experience. For a Jew to make “Aliyah” of rabbinic halachot unto Sinai Torah commandments – herein defines the vision: that all Jews in all generations stand and accept the revelation of the Torah at Sinai.

     Orthodox Judaism FAQ • Answers to frequently asked questions on Judaism

     To keep shabbat requires knowledge how to distinguish shabbat from the weekday. This discernment of languages employed within the Hebrew T’NaCH qualifies as making “the” most essential “הבדלה”. Torah faith which bases itself through the expression of common law, absolutely requires – as the most basic requirement of understanding Oral Torah logic – the skills required to make logical inferenced reasoning.

     For example: the Torah commandment – not to work. Biblical translations, they hide a multitude of sins. The word “work” expressed as מלאכה: skilled labor. While עבודה: unskilled labor – also subsumed under the word translation: Work. Every Goyim Bible translation of the Hebrew T’NaCH makes this most basic and fundamental perversions of the original texts in Hebrew and in Aramaic – like the example of the Book of Daniel. Daniel a mystic and not a prophet. Ooops

     The bible translations “broad brush” of “work” conceals this subtle דיוק/inference logical distinction. The Talmud studies how different languages say the same thing, by means of making דיוק/inference logical distinctions. Examine the Targum Onkelos and witness a masterpiece by which a scholar makes a near Hebrew/Aramaic 1:1 translation.

     The study of this Targum assists all generations of “down- stream” pupils to learn the Aramaic employed by the Talmud Bavli. Gemarah-Aramaic repeatedly employs the clause: “מאי נפקא מינא”, which asks the question: “What’s the differerence”?

     The study of the Torah commandments, all 613 Torah commandments, most essentially requires asking this מאי נפקא מינא question, which possesses the power to transforms positive & negative commandments – which do not require k’vanna; to tohor time oriented commandments, which do require k’vanna. Herein a concise definition of Oral Torah logic as expressed through Talmudic common law.

     Why do Jews not believe in JeZeus? Any belief in a myth as in- fact historical and real life; such false prophet, false messiah, Xtian theology does not understand tohor time-oriented commandments. This type of Torah commandment the New Testament remains totally oblivious to its Top Priority which defines Jewish spirituality.

     A failure of Torah understanding, which compares to check-mate in chess. Gehinnom, a mussar message within the pages of the Talmud? Xtian avoda zarah, mythical revisionist history, perverts Talmudic mussar, into a bi-polar dynastic dispute which pits Heaven and Hell, God vs. Satan. Jews absolutely reject Xtian preachers Fire and Brimstone sermuns. Xtianity exists for us as but just another example of false revisionist history. For 2000+ years the Jewish people have abhorred and decried belief in the JeZeus myth, as a false messiah-avoda zarah.

     And for 2000+ years Goyim have both ignored and despised the Jewish rejection of their theological belief systems. They abhor the Talmud because this body of Jewish legal common law scholarship, which seeks to make an Aliyah of rabbinic mitzvot, and make them on par with the Sinai revelation, as the Oral Torah definition of Jewish spirituality.

     Goyim resent that Jews refer to their attempts at theological revisionist history as bull shit. It truly offends Goyim, that Jews call what Goyim heart-feel-believe, as jibberish nonsense on par with the ancient generations of the past who whole-heartedly worshipped graven idols, which they crafted with their own hands as their personal Gods.

     The idea that Jews fundamentally reject all the theologies creeds and dogmas of the church, as no different than crafting a piece of wood into a God and placing that revisionist history of a God upon a pedestal to worship; herein explains the basis why Goyim often turn into a horde of locust Haman Amelekite antisemites.

     New Testament theology amounts to revisionist history. The church abomination must have a physical JeZeus. Despite the explicit Torah statements: God is not a man that he should not lie. Furthermore, T’nach does not teach history, despite the quisling assimilated historical/conservative Judaism narishkeit which prioritizes the subject of history over prophetic mussar.

     The T’NaCH defines prophesy: as a tohor person who commands mussar. This prophetic mussar – applicable to all generations of Israel. But Prophetic mussar only impacts the lives of Jews who live inside the oath sworn lands. G’lut Jews, they lack the wisdom to observe doing mitzvot לשמה.

     Hence the T’NaCH and Talmud for g’lut Jewry, a closed-sealed Book. Jews living in g’lut lands struggle with assimilation. Many of these Jews convert and embrace the revisionist history theologies which pervert myths into actual historical events and whole heartedly likewise believe in JeZeus as God, and Muhammad as the prophet of Allah. And similar tumah avoda zarah.

     Goyim spirituality too seeks to elevate their theological Creeds unto the holiness of God. The Nicene Creed and Muslim belief that if a Man believes in Allah and Muhammad as the prophet of Allah, that this belief converts that Man to becoming a Muslim. Two attempts made by Goyim avoda zarah theology to duplicate the spiritual vision of rabbi Akiva’s פרדס kabbalah of the Oral Torah revelation at Horev – following the tumah avoda zarah of the Golden Calf.

     Goyim theology, oblivious to the fact – that any translation of the Name revealed in the 1st Sinai commandment, (The Greatest commandment in the whole of the Sinai, uniquely Jewish spiritual experience.), perverts שמור מצוות לשמה to belief in Torah commandments לא לשמה. This perversion of the רוח הקודש שם השם לשמה to common words which the lips can easily frame and pronounce – herein defines the k’vanna of the Golden Calf which defines avoda zarah throughout the generations.

     Witchcraft, by stark contrast, compares to a tumah – false prophet – it by definition attempts to predict the future. This New Testament revisionist history, it totally ignores the chief defining concept of “avodat HaShem”; the Torah restriction placed upon the House of Aaron ((The oath alliance sworn at Sh’Cem – the k’vanna of the Rabbeinu Tam tefillen.)), to only dedicate an oath/sacrifice while breathing tohor spirits; the critical subject of tohor vs. tumah spirits: like the Sinai experience – which only the Jewish People accept to this day – the New Testament revisionist history totally ignores.

     Hence the New Testament (Roman counterfeit) declares that JeZeus fulfilled the words of the prophets. Proof that the New Testament promotes false prophet theologies. False prophet theologies defined as a predetermined creed/dogma which dictates what and how people should believe in God as an act of faith.

     The Torah defines the tohor concept of faith as: Justice, Justice pursue.

     Based upon the cruel corrupt and oppressive Courts of king Par’o, who withheld straw to Israelite slaves and who thereafter ordered the overseers to beat without mercy Israelites for our failure to meet our quota of bricks, as imposed upon us by king Par’o.

     Through a treacherous act of deception, Par’o tricked Israel unto slavery. Par’o pretended that Egypt faced a crisis of bricks. Israelites volunteered to make bricks for Par’o. Par’o supplied these Hebrews with the straw we required to meet Egypt’s needs for bricks. The tale of bricks produced under voluntary conditions, thereafter became the quota of bricks imposed upon Jewish slaves. Hence the Torah writes: Par’o did not know Yosef.

     Yitro likewise commanded a strong mussar to Moshe. When he witnessed that Moshe judged all Israel disputes by himself alone. Justice defined, based primarily from Yitro’s mussar rebuke to Moshe, as the power of common law courtrooms to make fair restitution of damages inflicted upon Jews by other Jews.

     Muhammad pulled a similar rabbit out of his tumah magic-hat as did the New Testament. The Koran rhetoric repeats prophet, prophet, prophet Ad infinitum, yet never defines – from the Torah – the term prophet. The Gospels avoda zarah duplicates this same tumah Abracadabra, with the ((to quote Baba Kama: “Mountain hanging by a hair”)), the Pie in the Sky Xtian term of: Love.

     T’NaCH prophets command mussar. Why? Because mussar applies straight across the board to all generations of bnai brit Israel. Bnai brit Israel grows the תוכחה\mussar prophetic rebuke within our hearts.

     We grow and nurture this prophetic mussar within us. And these “tohor spirits” (based upon the revelation of the שם השם לשמה), they live within our hearts. Prophetic mussar causes bnai brit Israel to dedicate defined tohor middot (‘ה’ ה’ אל רחום וחנון וכו, also known as the Oral Torah revelation at Horev), in all our future social interactions with our family, neighbours & people.

     Hence the mussar spirituality known as: the baali t’shuva. Mesechta Sanhedrin of the Talmud learns the mitzva of Moshiach emphatically tied to the mitzva of baali t’shuva. Based upon the prophetic mussar of Moshe and the burning bush confrontation.

     Wherein Moshe vocally opposed to go down unto Egypt to bring Israel out from judicial oppression slavery. Yet Moshe, as a baali t’shuva, descended unto Egypt and brought Israel unto freedom. Moshe serves as the Torah mussar model for the tohor time- oriented mitzva of Moshiach. Furthermore, Moshe did not build a Catholic assimilated Cathedral as did king Shlomo. King Shlomo worshipped avoda zarah. A significant מאי נפקא מינא distinction between the mussar of Moshe from the avoda zarah of king Shlomo son of David.

     Moshe struggled to build the small sanhedrin Federal courts on the far side of the Jordan river. When king David, ((based upon the mussar commanded by the prophet Natan)), commanded his son Shlomo to build the Beit HaMikdash, he had no such k’vanna for king Shlomo to assimilate and copy the customs manners and ways of the Goyim.

     Goyim who reject the revelation of the Torah at Sinai, and who build Cathedral Temples throughout the annuls of their Human History. The mussar k’vanna of the Moshiach, to build the Beis HaMikdash, learns from Moshe Rabbeinu who established the small Sanhedrin Federal Courtrooms in 3 of the Cities of Refuge on the other side of the Jordan river. And this mussar k’vanna does not learn from the avoda zarah of king Shlomo son of David who built the First Jewish assimilation to Goyim cultures and custom: the Temple.

     The mussar mitzva of Moshiach constitutes as a tohor time oriented commandment; applicable to all generations of the Jewish people, just like tefillah stands in the stead of korbanot. All mussar tohor time oriented commandments, applicable to all the Jewish people throughout time. All tohor time oriented commandments stand upon the foundation\יסוד of “fear of Heaven”. Hence the Oral Torah common law as codified in the NaCH, it to makes an aliyah of prophetic mussar unto Torah Sinai commandments. Jewish spirituality spin around the axis of the revelation of the Torah at Sinai. Just that simple.

     This mussar foundation: definitively expressed through the Torah commandment – judicial justice pursue. This prophetic mussar requires that a baali t’shuva dedicates a tohor middah לשמה. Which tohor middah does the mussar mitzva of Moshiach require, as its holy defining dedication לשם השם לשמה? The mussar middah dedication, to restore the lateral Sanhedrin Federal common law courts across the Torah Constitutional Republic, based upon the mussar which Yitro commanded Moshe.

     Not ‘religious fetishization’, of how the Sages of the Talmud interpreted judicial common law? A question which requires an answer: מאי נפקא מינא between Statute Law from Common Law? Among the Jewish people, the T’NaCH Talmud, exerts a strong cultural masoret, practiced among and between Jews. Assimilated Jews refuse to address the fundamental distinction which separates Common Law from Statute Law. Unto this very day, the Yeshiva education institutions fail to ask the essential מאי נפקא מינא question which separates משנה תורה common law from assimilated Roman statute law.

     Roman Statute Law, according to the Talmud, qualifies as assimilated avoda zarah. Kapo Jews: too, an example of avodah zarah. Why? Because they “convert” to cultures and customs practiced by the dominant Goyim majority. Therefore, how does the logic format in Jewish common-law differ from the logic schematics which defines and separates Roman statute-law, from Jewish common-law? מאי נפקא מינא?

     Many Traditional Jews chose to follow the path defined as: ritual religiousism. Such ritual religiousism Jews, they tend to view: Jews who follow the path of Talmudic common law – which requires פרדס logic – ((a very tiny minority know anything about Talmudic common law today.)) Does this tiny minority qualify as a small ‘tiny voice’, a Bat Kol, from Heaven? No, not in the least. Torah prophetic mussar breathes within our hearts, in all times and generations.

     Muhammad, by stark contrast, declared that an Angel dictated the Koran. He knew nothing about prophetic mussar like and similarly comparable to his ignorance between tohor vs. tumah spirits. Angels according to this bi-polar perverse theology come from a bi-polor Heaven/Hell theological paradigm. Giving proper Names to Angelic beings, a post Babylonian g’lut assimilated trauma.

     The sages of the Talmud emphatically rejected this theological premise, which Arab theologian/philosophers stood upon Aristotelian logic. Torah comes from the Earth and not the Heavens. פרדס mussar logic distinct and apart from ancient Greek logic philosophical formats. Track-n’-field sports by comparison, involves many completely different Sports skills. Long distance runners require completely different skill sets from the one, to the other Track-n’-field sports combats.

     Torah learns from the Earth, and NOT the Heavens. Torah commands Mussar NOT History. A distinction of Depth that Goyim remain blind thereto. The theology of Historical/Conservative Judaism confuses History with Mussar. The Talmud often teaches: How to logically think. RATHER than what to logically think. Mussar requires the wisdom knowledge how to logically think. Church theological dogmatism-creeds: command what a person believes as true. A huge: מאי נפקא מינא.

     T’NaCH/Talmud common law (also known as משנה תורה) usually, or at least frequently, learns by comparing similar cases – the one compared to the other. The study of literature refers to this as the discipline of: “Compare & Contrast”. This type of comparative competitive logic, completely different from the Ancient Greek mathematical syllogism deductive logic (If the premise wrong, then the conclusion reached – likewise wrong.).

     Inductive reasoning totally distinct and different from deductive reasoning. Ancient Greek deductive logic completely and totally different from Rabbi Akiva’s פרדס logic inductive reasoning, which makes comparisons of Case/Rule precedents to similar judicial Case/Rule rulings of law. The difference between the skill set of marathon runners, from athletes who specialize in running the mile in under 4 minutes; contrasts Oral Torah common law to Roman statute law avoda zarah.

     The Torah mussar k’vanna learned to the mitzva of lighting the lights of Hannukka. To learn Torah using the פרדס logic system. Which by definition totally rejects the ancient Greek philosophical schools, despite their worthy accomplishments; which perhaps achieved the ultimate elevation of thought. Nonetheless two totally diffierent logic formats which frame thought. The revelation of the Oral Torah, with its 13 tohor סודות middot, defines Jewish spirituality. The concept within the Talmud of רוח הקודש, means blowing the שם השם לשמה, like the case of blowing the Shofar. 3 + 13 + 3 ((the order of the Shemone Esrei blessings)) tekea tr’uah, shvarim ———-———- קום ועושה/ שב ולא תעשה\ טהור זימן גרמא מצוות.

     Mesechta קידושין teaches that tohor time oriented commandments, as applicable to women, qualifies as a רשות option. This concept of רשות, it most essentially defines the k’vanna of all tahar time-oriented commandments, as they apply not just to women but to Goyim as well. If a women chooses to place tefillen or read from a Sefer Torah, these tahar time-oriented commandments come within the רשות of her Will to sanctify the Torah. The NaCH kabbalah בנין אב (which means: precedents) for this Talmudic ruling, the story of D’vora & Barack fighting together to defeat the Army of Sisera.

     Another example which explains “all” tahar time-oriented Torah mussar commandments, which “all” deal with some crisis – life or death – situation(s): the reading of the Megillah of Esther: The fast made by Queen Hadassah. Where she made the רשות choice to approach the king and plead for mercy for the Jewish people, at the threat to her life; to thwart the efforts of Haman and his attempt of the war-crime genocide.

     Purim and Pesach share a “כרת-like” common denominator. Purim links to learning avoda zarah: which prohibits assimilation and intermarriage with Goyim. While Pesach links to learning the removal of chametz which teaches the essential נמשל, the removal of avoda zarah from within our hearts, in order to accept the Torah without any av tumah avoda zarah – in our midst.

     Counting the Omer, yet another prime example of the exact same tahar time-oriented commandment. The 42 letter Divine Name, known as אנא בכח, carries the mussar k’vanna dedication to remove the Av tumah avoda zarah from within the bnai brit hearts; who thereafter reading a listing of korbanot within the opening pages of the Siddur, dedicate a tefillah oath known as Shemone Esrei.

     Tahar time-oriented commandments require k’vanna. K’vanna makes a mussar Order of priorities. Removal of avoda zarah most essentially obligates Jews not to assimilate and embrace the cultures, traditions, and mannerism practices by any particular person or people who reject the revelation of the Torah at Sinai. Herein defines the Torah tumah commandment against “assimilation”. The New Testament myth revisionist history knows nothing of prophetic mussar which defines the revelation of the Oral Torah at Horev.

     Removal of avoda zarah obligates Jews not to intermarry with Goyim, who never accepted the revelation of the Torah mussar at Sinai. Both Xtianity & Islam promote belief in some Universal Monotheistic God. Both Unitarianism type religions of avoda zarah, promote assimilation and intermarriage with Goyim who do not accept the revelation of Torah mussar at Sinai.

     Tahar time-oriented commandments require k’vanna. A fundamental example: the תפילת ערבית says קדיש before davening tefillah whereas תפילת שחרית adjoins the 3rd rabbinnic blessing סמוך to תפילת שחרית. The קדיש prayer establishes a mussar Order of k’vanna.

     According to how Rabbeinu Tam learns the Av Mishna of ברכות, a person should place tefillen when accepting the yoke of the kingdom of heaven in תפילת ערבית. Whereas Rashi learns this Av Mishna which links the time when Cohonim can eat their t’ruma, to after 3 stars appear in the Heavens. מאי נפקא מינא?

     The קדיש which separates the 2 + 2 blessings which surround the kre’a shma ערבית, that קדיש establishes a partition which separates, through mussar k’vanna, the kre’a shma ערבית and attaches that tefillah of kre’a shma, to the מנחה shemone esrei, which – like tefillah ערבית employs a קדיש which separates אשרי יושבי ביתך וכו from אדני, שפתי תפתח. The Order of קדיש links tefillah ק”ש ערבית to the tefillah shemone esrei of מנחה. A powerful mussar k’vanna of tefillat ערבית as a רשות מצוה.

     Because 3 Stars have yet to appear in the heavens (the sh’itta of Rashi on the Gemara of ברכות), that Shemone Esrei davened while yet shines the Sun of day. Therefore, the k’vanna of the tahar time-oriented commandment of tefillah, known as ערבית: רשות to attach that kre’a shma tefillah דאורייתא to the מנחה Shemone Esrei דרבנן. And likewise attach the Shemone Esrei ערבית to the קריאת שמע שעל המטה. This kre’a shma unlike the davening of the other two kre’a shmas: said without tefillen because clearly 3 stars visible at that time. An interesting מאי נפקא מינא.

     The oath sworn alliance, known as “Brit”, (like as found in בראשית\ברית אש, ראש בית, ב’ ראשית, yet incorrectly translated as “covenant”.), this key Torah term, “Brit”, means “alliance” and also “Republic”. The 12 Tribes forged this oath brit alliance which established the First Commonwealth of the Torah Constitutional Republic of the 12 Tribes. Based upon the Torah precedent, (known in Hebrew as בנין אב) upon Moshe anointing Aaron and his House as Moshiach.

     This key Torah term, does not correctly translate into “Covenant” because the latter does not fundamentally require swearing an oath שם ומלכות. Tehillem prayers lack שם ומלכות; this type of spiritual praise does not compare to swearing a Torah oath brit alliances by means of שם ומלכות.

     Aaron, the anointed Moshiach, dedicates korbanot. A korban sacrifice does not at all represent a ‘Barbeque unto Heaven’.

     To dedicate a korban absolutely requires swearing a Torah oath. Just as to cut a brit לשם השם לשמה requires swearing a Torah oath. Just as the Shemone Esrei standing tefillah requires the k’vanna to swear a Torah oath, through the dedication of one or more defined tohor middot.

     Blessings contain שם ומלכות. The שם ומלכות precondition, required to swear a Torah oath. The first verse of the ק”ש, contains 3 Divine Names together, a סוד mussar kabbalah to the 3 oaths sworn by the Avot, wherein they each cut a Torah oath brit with HaShem לשמה. Striking! The ק”ש lacks שם ומלכות! The mussar k’vanna of ק”ש, teaches that the translation of מלכות to king – just wrong. On the inept order of “covenant”. The term מלכות refers to the tohor 13 Oral Torah middot.

     The tahar time-oriented mitzva of Moshiach, a mitzva applicable to all generations of Israel. ((מאי נפקא מינא between tohor and tahar? Tohor applies to males while tahar as a רשות, applies to females.)) Just as tefillah and the mitzva of shabbat, and all other Tahar time-oriented commandments, applicable to all generations of Israel. Swearing a false oath or public profanation of Shabbat, both carry the din of – כרת. The din of כרת – a life or death crisis of faith. For example: If a רשע refuses to give his ex-wife her ‘get’. A beit din can make a נידוי decree of כרת, and there-after issue a ‘get’ and free that woman, based upon the precedent of prosbul; permitting her to do the tahar time-oriented commandment of קידושין.

     The revisionist history of Xtian avoda zarah lacks the wisdom to discern between T’NaCH/Talmudic mussar common law from Roman statute law. This Av tumah avoda zarah has witnessed: oppression and cruelty, that far surpasses the evil ways of Par’o and the Egyptians. This false prophet, false messiah – based religion – proves the Gospel declaration of: “By their fruits you shall know them.”

     The church stands guilty of the Shoah blood of Caine: Inquisition mass public torture, 3 Century ghetto war crimes, annual blood libel slanders, mass expulsion of Jewish refugee populations from virtually every European country etc etc etc.

     This Av tumah avoda zarah condemned by the נידוי כרת decree, as expressed through the k’vanna of the 9th middle blessing, within the Shemone Esrei oath blessing. Swearing a Torah oath through the mussar mitzva דרבנן of Shemone Esrei, raises this tefilla to a tahar time-oriented oath commandments דאורייתא. At Sinai Israel denounced and rejected avoda zarah.

     Tahar time-oriented mussar mitzvot can include all the halachot contained within the mitzvot, posok halacha, within the Talmud. The Oral Torah פרדס logic kabbalah of rabbi Akiva has the power to elevate rabbinic mussar mitzvot, to mitzvot from the Torah at the revelation at Sinai. Hence all tahar mussar time-oriented commandments require the Oral Torah k’vanna learned through the פרדס logic kabbalah taught by rabbi Akiva.

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7. The Israeli attempt to shatter the “Ethical Containment Force” which maintains the culture/customs of Arab and Muslim, even Xtian civilizations.

   For example: the shattering of the “Ethical Containment Force” of revolutionary France, Bolshevik Russia, Nazi revolution which cast the Weimar Republic upon the dung heaps of history, and the Iranian revolution which did the same to the Shah of Iran. In all these Cases the “Ethical Containment Force” shattered which witnessed the ensuing chaos and anarchy that followed.

   No Universal God lives. Monotheism לא לשמה flagrantly rapes the 2nd Sinai commandment. The 10 plagues judged the Gods of Egypt just as the Armies of Israel judged the Gods of Canaan. The UN whore of the pre-WWII defunct League of Nations, tits on a boar hog. Prophets command mussar…they do NOT predict the future.

   Israeli National Independence in 1948 NOT a Genesis creation story. Belief in dead gods, just a different form of gospels revisionist history that perverted Mankind till the Shoah. G’lut Jews abandoned the wisdom to obey משנה תורה\common law לשמה.

   The תרי”ג commandments כלל, inclusive of all the halachic mitzvot in the whole of Talmud and Midrashim; the B’hag & Rashi פרט, ruled the lights of shabbat and visiting the sick – mitzvot דאורייתא. Purim: the Torah commandment not to assimilate and intermarry with Goyim. Removal of חמץ to up-root avoda zarah from the hearts of Israel.

   The תרי”ג commandments NOT mitzvot organized into a positive/negative egg-crate carton. To observe shabbat requires the הבדלה which separates מלאכה from עבודה. To daven tefillat kre’a shma requires the k’vanna to duplicate the oaths sworn by the Avot. Hence the p’suk holds 3 Divine Names and requires both tefillin & tallit tzitzit.

   Tohor time-oriented commandments NOT restricted to watching the clock. But arouse the fear of heaven כלל to dedicate a tohor middah to confront a national crisis. פרט Moshiach does NOT build a catholic cathedral but restores the cities of refuge, small Sanhedrin Federal courtrooms of the Torah Constitutional Republic. Faith defined: justice, justice pursue.

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8. Palestine: 1922 to 1948 R.I.P. Ben Gurion named the Independent Jewish State – Israel in 1948. Gazans in the 2006 elected Hamas as the government of Gaza. Following the Oct 7th Abomination Israel invaded Gaza.

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9. Interestingly, Clif High (a sorta deist…Helena, tell me) says Judaism is dead soon and Islam ain’t far behind. But “Christianity” might explode. I don’t get him but welcome that, as HE was REAL.

   How is your therapy going? Anda & I welcome you to Coosaw Island (“heaven”) & Charleston if you’re in the area.

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   • getting scheduled for surgery. not fun. Thanks for the Invite

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10. Notice that when the Harvard president demurred on denouncing the pro Palestinian students she was quickly revealed as a plagerist?
    Sounds like the world’s greatest intelligence agency might have planned for something like this to make an example and keep others in line.

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