Today’s Spiritual Disciplines

29 thoughts on “Today’s Spiritual Disciplines”

1. The Vision to Restore the Constitutional Torah Republic of 12 Tribes.

   The Greatest commandment of the Torah: the 1st Sinai commandment. Observing and obeying the Torah לשמה. The Name, the essence of the 1st Sinai commandment, upon this Name hangs all the rest of the Written Torah and Talmudic Halachot. Doing this 1st Sinai Commandment לשמה defines keeping the Torah, all the commandments and Talmudic halachot לשמה as the driving k’vanna, herein defines all tohor Av Torah time oriented commandments according to the opinion expressed by the sefer B’HaG in his Hilchot G’dolot.

   Just as the essence of Shabbat observance opens with the blessings made over wine and bread known as קידוש לליל שבת, where the introduction of this blessing opens with the paragraph publicly declared in the Beit Knesset, which the baal when he returns home repeats so that his wife and children hear this “key blessing”.

   This key blessing, it defines and designates the mitzva of Shabbat as an Av tohor time-oriented commandment which absolutely and most fundamentally requires k’vanna; this blessing distinguishes both essential terms, אלהים and מלאכה – three times. Such a repetition of an idea three times – called a חזקה.

   This term in the Torah and Jewish law refers to a legal presumption or a status, established based on certain conditions or actions. This idea represents a fundamental concept in Jewish legal thought. And has several applications in various areas of law, including property, personal status, and ritual observance.

   (1) In property law, חזקה, often used to establish ownership. If a person has possessed a property for a certain period of time without dispute, their status – presumes them as the owner. This presumption protects the rights of the possessor and encourages stability in property relations. (2) חזקה can also refer to a person’s legal status. For example, if someone has a reputation recognized as a certain status (like a priest or a Levite) for a long time, that status – presumed to continue unless proven otherwise. Important in matters of religious obligations and rights. (3) In the context of ritual law, חזקה can indicate a person’s ongoing observance of certain practices. For instance, if someone has consistently observed a particular mitzvah (commandment), they are presumed to continue doing so unless there is evidence to the contrary. (4) The concept of חזקה serves to create stability and certainty in legal and social relationships. By establishing presumptions based on established facts or behaviors, the law reduces disputes and provides a clear framework for resolving conflicts. (5) While חזקה provides a strong presumption, it is not absolute. It can be challenged by evidence to the contrary. This balance between presumption and proof – a critical aspect of legal reasoning in Jewish law. In summary, חזקה – a versatile legal concept that plays a crucial role in establishing ownership, legal status, and ritual observance, while promoting stability and reducing disputes within the community.

   The thrice repeated Divine Name אלהים. Yom Kippur known as Shabbat Shabbaton (the Sabbath of Sabbaths). A central element in Jewish tradition, particularly in the context of the High Holy Days. On Yom Kippur the Divine Name אלהים defines the Soul (The living blood [as in a korban sacrifice] dedicated upon the altar Holy to HaShem whereby a person swears a Torah oath in order to cut a Brit alliance. The T’shuva, living blood soul dedicated on Rosh HaShanna, 10 days prior, the Divine Name אל. This אל soul remembers the t’shuva made for the sin of the Golden Calf. The Golden Calf “revelation” defines the k’vanna of the 2nd Sinai Commandment: Do not worship other Gods. Substitute Theology, this Av tuma avoda zarah defines the k’vanna of the sin of the Golden Calf. At that exact moment in time: the “ערב רב”, the Israelites who assimilated to Egyptian culture and customs, and had also intermarried with Egyptians.

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   (((Weigh the precedent of Purim. Before the Chag of Purim, its a mitzva from the Torah to remember the commandment to expunge the memory of Amalek. This mitzva defines antisemitism throughout the generations.

   The Torah refers to the mixed multitudes/ערב רב as Jews who lacked יראת אלהים. Fear of Heaven refers to the wisdom of a person dedicating his life to protect his ‘Good Name’ reputation. Base this conclusion upon the Cossacks.

   Following the Khmelnytsky Uprising (1648–1657) [Which killed more Jews in a short period of time, till the horrors of the Shoah surpassed even that Goyim utter barbarity.], a Man having the reputation known as Baal Shem Tov; he re-organized the surviving Jews of Eastern Europe with a renewed spirit of Yiddishkeit – Jewish identity.)

   A central element in Jewish tradition, particularly in the context of the High Holy Days. On Yom Kippur the dedicated Divine soul Name אלהים {The living blood [as in a korban sacrifice] dedicated upon the altar Holy to HaShem, whereby a person swears a Torah oath in order to cut a Brit alliance. The T’shuva, living blood soul dedicated on Rosh HaShanna, 10 days prior, the Divine soul Name אל. This soul Name remembers the t’shuva made consequent to the sin of the Golden Calf. The Golden Calf “revelation” defines the k’vanna of the 2nd Sinai Commandment: Do not worship other Gods.

   Substitute Theology defines the k’vanna of the sin of the Golden Calf wherein the ערב רב exchanged the word translation אלהים as the word name for the Golden Calf. At that exact moment in time: this same ערב רב, the Jews who had assimilated to Egyptian culture and customs and they had also intermarried with Egyptians. Hence the Sages during the period of the NaCH defined the k’vanna of the 2nd Sinai commandmnent based upon A) assimilation and B) intermarriage with Goyim.

   Before the Chag of Purim, its a mitzva from the Torah to remember the commandment to expunge the memory of Amalek. This mitzva defines antisemitism throughout the generations. The Torah refers to the mixed multitudes/ערב רב as Jews who lacked יראת אלהים. Fear of Heaven refers to the wisdom of a person dedicating his life to protect his ‘Good Name’ reputation. Following the Khmelnytsky Uprising (1648–1657) [Which killed more Jews in a short period of time, till the horrors of the Shoah surpassed even that Goyim utter barbarity.], a Man having the reputation of Baal Shem Tov, re-organized the surviving Jews of Eastern Europe with a renewed spirit of Yiddishkeit Jewish identity.)))
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   Therefore the Divine soul Name אל, dedicated on Rosh HaShanna defines the k’vanna of the t’shuva sanctified during this specific time oriented Av tohor commandment: Jews remember this t’shuva, so as not to behave like a dog who returns and eats its own vomit. Jews “remember”, another name for this Chag יום הזכרון, day of remembrance. Remembering a key essential spiritual aspect of Torah spirituality.

   However, the t’shuva of Yom Kippur stands distinct and apart from the t’shuva of יום הזכרון. The soul name dedicated לשמה on this different Chag the soul name of אלהים. The remembrance that HaShem threatened to make his own “substitute theology” (measure for measure) and chose the seed of Moshe as the chosen Cohen People and expunge the living memory of the Avot Avraham Yitzak and Yaacov as the fathers of the Chosen Cohen People. Therefore the first blessing of the Shemone Esrei, (Tefillah דרבנן), opens with אלהי אברהם אלהי יצחק ואלהי יעקב, this remembrance, the Torah declares as the k’vanna of his Name revealed in the 1st commandment at Sinai! Therefore tefillah דאורייתא, (the mitzva of Kre’a Shma) – utterly unique. Learned in conjunction together with the revelation of the Oral Torah revealed to Moshe at Horev on Yom Kippur. Specifically, the only other verse within the literature of the T’NaCH which contains 3 consecutive Divine Names – השם אלהינו השם – the opening p’suk of the tefillah דאורייתא of kre’a shma.

   Therefore, the repetition of אלהים three times in the blessing made קידוש לליל שבת, the Divine Name אלהים which dedicates the soul sanctified on Yom Kippur wherein Israel remembers the Divine t’shuva wherein HaShem annulled the vow to make of the seed of Moshe as the chosen Cohen people; such a unilateral Divine decree would have profaned the oath thrice sworn to the Avot by HaShem. Vows play 2nd fiddle to sworn oaths in matters of holiness. On Yom Kippur, this day called Shabbat Shabbaton, through the sanctification of the Divine soul Name אלהים the generations of Israel strive to remember the Av tohor time oriented commandment of this Yom Tov which strives to remember the t’shuva made by the Anger of HaShem wherein He annulled His vow to sanctify His oath sworn to the Avot. Hence vows play 2nd fiddle to Torah oaths. A very important Torah distinction.

   Therefore the blessing made on קידוש לליל שבת sanctifies the remembrance of the oath sworn brit alliances the Avot swore to cut upon their living name souls, (Meaning all the ‘fear of heaven’ lives of the children of Israel born in “O’lam Ha’Ba” to all future generations.), which continually create יש מאין the Chosen Cohen People through the Av tohor commandments known as time- oriented mitzvot. This latter mitzva stands unique because it requires prophetic mussar which defines its most essential k’vanna. קום ועשה ושב ולא תעשה commandments — all the rest of the Torah commandments and Talmudic halachot — they do not require k’vanna. However, when a person sanctifies a Torah commandment, both דאורייתא או דרבנן to Av tohor time-oriented commandments (which require the k’vanna to do these commandments לשמה) – the first commandment revealed at Sinai – all Torah and Talmudic mitzvot possess the holiness of Torah commandments revealed at the Sinai revelation! Therefore the Rambam limitation of the Torah commandments to 613, just flat out wrong. Even the mitzva of washing one’s hands upon arising in the morning a mitzva from the Torah … if and only if a person does this rabbinic mitzva with T’NaCH prophetic mussar k’vanna.

   The classic flaw of assimilated statute law syllogistic deductive reasoning, it divorces Aggada from Gemara; T’NaCH prophetic mussar from Halacha. Herein designates the proverbial fly in the ointment of assimilated syllogism based deductive statute legalist reasoning and organization. Chickens they do not lay eggs into two rowed crates sold by the dozen – the central flaw of legislative bureaucratic statute decrees of law. Whose authority stands based upon the pedestal of Caesar – the son of God – argumentum ad verecundiam. This flawed logic equally defines the theology screamed by both the church and the mosque.

   This קידוש לליל שבת likewise this blessing states מלאכה three times. This blessing makes a הבדלה with separates מלאכה from עבודה. This most essential הבדלה therein defines the Av tohor time-oriented commandment of Shabbat. A person dedicates not to do forbidden skilled labor/מלאכה on the day of Shabbat so as likewise not to do forbidden unskilled labor\עבודה on the 6 Days of “shabbat”! The term שבת means “week”, not only 7th day! Herein explain the Talmudic mussar משל instruction, that a person who observes the mitzva of Shabbat keeps all the Torah commandments.

   The mesechta of Baba Kama which introduces 4 Avot תם damagers in the opening Av Mishna, contains the logical דיוק/inference of 4 Avot מועד damagers – חמס, גזל, ערוה, שוחד במשפט. Translated as oppression, theft, incest, and bribery of judges to corrupt a judicial din.

   Therefore, based upon these בניני אבות precedents the קידוש לליל שבת defines the k’vanna of the Av tohor time-oriented miztva of Shabbat Observance, as expressed through the blessing said both in the Beit Knesset and at Home. Observing the Torah “לשמה” does not mean ((for its own sake) but rather ||for doing Av tohor time oriented commandments! A fundamental מאי נפקא מינא – רב חסד tohor midda “מלכות” distinction.|| {Blessing stand apart from Tehillem because they require שם ומלכות, a legal requirement to swear a Torah oath}. Observing the Torah “לשמה” does not mean [for its own sake])), but rather /for sake of doing Av tohor time oriented commandments\. A very abstract and complicated idea.

   Av tohor time-oriented commandments include any Written Torah commandment or Talmudic halacha sanctified as Av tohor time-oriented commandments לשמה. How many Halachot within the Talmud, therefore define the revelation of the Torah at Sinai?

   The concept of חזקה (chazakah) and k’vanna (a discernment which separates the Yatzir Ha’Ra spirit from the Yatzir Ha’Tov spirit – both of which live within the heart) in Jewish law … deeply rooted in Talmudic literature. To grasp these subtle distinctions compares to the skills of a good wine bibber. In Berakhot 35a, the Talmud discusses the importance of intention when reciting blessings, including Kiddush! (Both Shemone Esrei, kre’a shma, the Cohen blessing, and Kaddish lack שם ומלכות yet none the less qualify as Torah blessings! They serve as prime examples why time-oriented commandments require k’vanna.) The phrase “לשמה” (as a time-oriented Torah commandment), often interpreted in this context to mean that one should have the proper discernment, meaning — prophetic mussar middot תוכחות, when performing the mitzvah of Kiddush. Mussar must breath within the Yatzir Tov within the heart, and not gripes, complaints, and criticisms made by others.

   The repetition of the Divine Name, expressed in both the kre’a shma and the 13 middot; and the structure of the Kiddush serve as a chazakah that establishes the sanctity of Shabbat. The Talmud emphasizes that the act of Kiddush simply not a ritual, but a declaration of the holiness of the day, that requires the Will to discern the spirit of the mitzvah properly; meaning that a person has the k’vanna to do that mitzva לשמה as an Av tohor time-oriented Torah commandment. Divine Names live as spirits rather than words. A fundamental distinction which requires wisdom to understand.

   In Yoma 5a-7b, the Talmud details the avodah (service) performed by the Cohen Ha’Gadol on Yom Kippur. The rituals, including the confession of sins and the sending away of the scapegoat, performed with specific discernments; specifically the scapegoat remembers the substitute theology of the Av tuma sin of the Golden Calf. A huge Torah chiddush.

   The Talmud emphasizes that the High Priest must have the proper k’vanna during his avodah service. The effectiveness of the atonement directly linked to the intentions behind his actions. The concept of chazakah, also relevant here, as the established practices of the avodah services of the Cohen HaGadol create a presumption of their validity and sanctity, reinforcing the need for intention in these sacred acts; many Cohen HaGadol never exited from the Holy of Holies alive.

   Meaning, the blowing of the Shofar has three distinct notes, as does ברכת כהנים three distinct blessings. The Cohen Ha’Gadol on Yom Kippur pronounces the שם השם spirits rather than golden calf word translations for the Divine Name. No word translation can pronounce the שם השם. However the בנין אב of blowing the Shofar on Rosh HaShanna serves to teach the Torah mussar that a person can dedicate his Yatzir Ha’Tov from within his heart through blowing dedicated Divine Soul Names לשמה; when he pronounces the Name אדוני with his lips, he blows the dedicated Divine Name Spirit of a specific face of his oath brit soul dedicated upon the 6 Yom Tov and Shabbat Divine Lights – the Torah menorah throughout all generations. Exceptionally difficult concepts to grasp and understand. Tohor vs. Tuma spirits, the most complex and advanced subject in the whole of the Sha’s Bavli/Yerushalmi Talmuds.

   In Berakhot 2a, the Talmud discusses the recitation of the Shema and the importance of k’vanna. It states that one must have the intention to accept the yoke of heaven when reciting the Shema. The Shema serves as a declaration of faith and acceptance of Divine sovereignty over the 12 Tribes alone. HaShem a local Tribal God, and not a Universal Monotheistic God as taught in Xtian and Muslim avoda zarah. The Talmud indicates that the act of reciting the Shema establishes a chazakah of belief and commitment to oath Cohen brit alliance. The requirement for k’vanna underscores that this recitation, not merely a mechanical act but a profound expression of faith, wherein a person remembers and recalls the oaths sworn by the Avot – wherein they cut a Torah brit alliance which creates the Chosen Cohen people יש מאין לשמה – throughout all generations of Israel living on this Earth.

   The Oral Torah defines the mitzva of Moshiach as the dedication of the separated k’vanna – to pursue righteous Judicial justice among our own people inside the borders of conquered Canaan. צדק צדק תירדוף. Herein defines this Moshiach concept of dedicated “faith” from Torah בניני אבות precedents. Obviously the New Testament avoda zarah has no such similar dedication which defines the Oral Torah mitzva of Moshiach. The concept of ”holiness” learns from the precedent of korbanot. No Torah mitzva qualifies as “holy” without standing upon the יסוד of korbanot. Another example of the Talmudic משל: a mountain hanging by a hair.

   These Talmudic sources illustrate how the concepts of chazakah and k’vanna totally interwoven into the fabric of Jewish ritual practices. In each case—Kiddush, Yom Kippur avodah services, and Shema—the intention behind the actions utterly crucial for their validity and effectiveness. The wisdom of these established practices create a presumption of sanctity and meaning, reinforcing the importance of engaging with these commandments thoughtfully and purposefully. What distinguishes between the order of the Rashi vs. Rabbeinu Tam tefillen? Answer: the distinction between the oaths sworn at Gilgal and Sh’Cem in the days of Yehoshua’s invasion of Canaan. Any person can strap on their bodies tefillen, but few can sanctify this mitzva as a tohor time-oriented Torah commandment. G’lut Jewry has forgotten the Oral Torah. How to observe and obey Mitzot לשמה.

   The halachic ramifications of observing Shabbat without k’vanna (intention), nuanced and depend on various factors, including the specific actions taken and the context of the observance. In a word: G’lut. G’lut Jewry lack the wisdom to do Torah mitzvot לשמה. The Talmud and later halachic authorities emphasize that performing a commandment without the proper k’vanna render the act incomplete or less effective, but it does not necessarily invalidate the observance entirely. The RambaN taught that doing mitzvot in G’lut serves only as a remembrance of doing mitzvot rather than actually doing actual mitzvot.

   If someone recites Kiddush or other blessings without k’vanna, the act has the appearance of a mitzva, but the garments of faith do not make a man righteous. Meaning worlds separate doing mitzvot לשמה from doing mitzvot לא לשמה. The ערב רב and the Torah curse of Amalek serve as witness. G’lut Jewry observes mitzvot לא לשמה. They have technically fulfilled the obligation to recite the blessing, but they lack k’vanna wisdom, this exposes the garments of faith rather than the substance of faith. The mitzvah’s spiritual significance of k’vanna – to create יש מאין the chosen Cohen people for the purpose to pursue the faith of achieving the Torah as the Written Constitution of the Torah Republic and the Talmud as the working model to re-establish the Torah faith: צדק צדק תידוף – Sanhedrin lateral common law courtrooms wherein in the justices dedicate to achieve a fair restoration of damages inflicted by Jews upon other Jews so as to restore Shabbat Shalom “trust” as expressed through the 3 meals of Shabbat the k’vanna of the זימון מצוה דאורייתא.

   G’lut Jews who recites Kiddush or other blessings without k’vanna, the act gives the appearance as valid, but lacks the essential breathing spirit of life. The person has technically fulfilled the obligation to recite the blessing, but the lack of k’vanna, means they worship forms rather than the substance of faith. If someone performs melacha (forbidden work) on Shabbat without k’vanna, the halachic implications can vary. If the person did not intend to perform a forbidden action (e.g., unaware that they were doing something prohibited), they may not be held liable for violating Shabbat. However, the act is still considered a violation of the sanctity of the day – as taught in the introduction of the משנה ברורה. If someone intentionally performs melacha but lacks k’vanna for the act of Shabbat observance, they are still liable for the violation, as the intention does not negate the action itself. For this simple fact: Goyim forbidden to observe the mitzva of Shabbat.

   Observing Shabbat without k’vanna often viewed by some, as an incomplete observance. While the individual may have technically fulfilled certain obligations, the spiritual and communal aspects of Shabbat hardly fully realized. This leads to a sense of disconnect from the sanctity of the day, often felt by children. Halachic authorities encourage individuals to strive for k’vanna in their observance of Shabbat. The emphasis on k’vanna serves to deepen the spiritual experience and connection to the mitzvah.

   Alas G’lut rabbis lost the wisdom to do mitzvot לשמה. In his writings, for example, the Rambam emphasizes the importance of k’vanna in fulfilling mitzvot. He suggests that while the act may be valid, the lack of intention diminishes its spiritual value. He did not teach the k’vanna of doing mitzvot לשמה – observance of Av time oriented commandments “created” with the dedication to create the Chosen Cohen people throughout the generations תמיד מעשה בראשית לשמה.

   The Shulchan Aruch also discusses the importance of k’vanna, particularly in the context of prayer and blessings. It indicates that while one may fulfill the obligation technically, the spiritual fulfillment is significantly enhanced with proper intention. Rabbi Karo follows the ירידות הדורות initiated by the Yad perversion of Talmudic common law unto assimilated Greek & Roman statute law static halachic codifications which have zero connection to the kabbalah of פרדס לשמה dynamic inductive reasoning. Aristotle’s static syllogism deductive logic compares to a two dimensional camera picture taken of a real life physical three dimensional living reality! An עין טוב immediately discerns the distinction.

   In summary, observing Shabbat without k’vanna does not invalidate the observance but renders it hollow. The individual may fulfill the technical requirements of the mitzvot, but the spiritual and communal dimensions remain totally lacking. Something like plowing a field without sowing seeds.

   Halachic authorities encourage striving for k’vanna to enhance the experience of Shabbat and deepen one’s connection to these mitzvot. Alas the curse of G’lut caused these rabbis to forget what it means to do Av tohor time-oriented commandments לשמה, based upon the בנין אב precedent of blowing the Shofer on Rosh HaShanna as a בנין אב for the Cohen HaGadol pronouncing the שם השם לשמה on Yom Kippur.

   A close reading of Sefer HaBHaG on these themes may provide additional reinforcement to this structure. A simple review of the Order of his אלו לאוין שבמלקות ארבעים – לא יאכלו בנ”י את גיד הנשה וכו. And his Order of ואלו מצות קום עשה: מאה ברכות בכל יום וכו, explicitly expresses clearly his understanding that Av Time-Oriented Commandments, which require doing them with the k’vanna, of לשמה זימן גרמא מצוות, without any question or doubt distinguishes the B’HaG division of 3 types of Torah commandments contrasted by the Rambam positive and negative commandments. The latter code, both static and rigid categories which limits and affixes Torah commandments to only commandments contained within the language of the Written Torah. This interpretation of Torah commandments invalidates Rabbinic commandments as tohor time oriented commandments from the Torah revelation at Sinai. Yet the Rambam ruled the mitzva of tefillah a mitzva דאורייתא! Based upon the RambaN critique, the Rambam reference to tefillah referred to the Shemone Esrei and not kre’a shma. A fundamental error in learning the opening Mishna of ברכות.

   The ontological foundation of Av time-oriented mitzvot (מצוות עשה שהזמן גרמא) as expressions of Torah לשמה. This theory challenges standard halachic codification (e.g., Rambam’s dichotomy of aseh/lo ta’aseh) by instead grounding halachic authority in Brit-based prophetic precedent and dynamic consciously remembered oaths sworn by the Avot, wherein they cut the Original Torah brit which creates the Chosen Cohen people יש מאין throughout the generations לשמה.

   How many Halachot within the Talmud therefore define the revelation of the Torah at Sinai through the lens of Av tohor time-oriented commandments לשמה? Framing the Question: What Defines a Halacha That Reveals Sinai? A halacha that “defines the revelation at Sinai” not merely a legal ruling but a living brit-action. Hence such time-oriented “time bound” halachot equal the Shabbat, Yom Kippur, Shama examples of Av tohor time-oriented commandments from the revelation of the Torah at Sinai. This third unique type of Torah commandment which the Rambam’s Sefer Ha’Mitzvot totally ignored require intentional k’vanna לשמה—as Av tohor time- oriented commandments which possess the holiness to create the chosen Cohen people throughout our generations as a people; as does the mitzva of Moshiach creates יש מאין the Will within our hearts to restore the Torah Constitutional Republic and employ the Talmud as the working model wherein we pursue judicial justice to achieve justice among our people through the means of mitzvot lateral common law courtrooms. A mitzva as holy as any korban sanctified upon the altar.

   Therefore the number of Torah commandments not limited to the strict language, like as did the טיפש פשט simplistic reading of the Chumash made by the Rambam “רשע”. Torah common law, based upon the kabbalah of rabbi Akiva’s פרדס inductive logic – dynamic rather than the Rambam’s Aristotle based syllogism static logic. Torah common law does not remotely compare to, nor resembles in any way, shape, fashion, or form – Rambam’s static halachic Yad codification of rabbinic ritualized halachot which do not require k’vanna.

   Berakhot 35a / Pesachim 106a: Kiddush requires intent—sanctifying time, echoing “זכור את יום השבת”. Shabbat 118b: Eating three meals on Shabbat (סעודות) as a דרך to bring redemption from g’lut—an example of the dedication of all time-oriented commandments inclusive of the mitzva of Moshiach, holy as a korban olah.

   Acceptance of the Torah at Sinai and Horev, obligates all generations of Jews to dedicate our souls/our children\ to pursue justice among our people within the borders of the oath sworn lands of Canaan. Therefore, the Torah has no vision of vast empires, the Arafat blood libel of Greater Israel a Torah abomination. The revelation of the Torah at Sinai, only the 12 Tribes of Israel accepted this Torah from HaShem as our God. The av tuma avoda zarah which parades the theology of Monotheism directly compares to the משל of the King who has no clothes!

   Shabbat 10b: The mitzvah of rest not limited to a shallow physical perspective alone. Rather it mimics the Divine act of Creation—מקדש השבת. All of these include both chazakah (repeated weekly) and k’vanna (to sanctify Creation through human action). Yom Kippur (Yoma 5a–7b), the avodah of the Kohen Gadol, especially the זכירת שם המפורש (pronouncing the Divine Name)–the archetype of לשמה.

   The scapegoat ritual—a mussar rebuke to the Golden Calf—linking national sin to remembering the sin of the Gold Calf substitute theology which continuously replaces the Divine Spirit Name of השם with the word translation אלהים av tuma avoda zarah definition of the 2nd Sinai Commandment. Neither the Bible nor Koran ever once brings the שם השם. These “rituals” inherently time-bound mitzvot, done with precise remembered k’vanna, the t’shuva of our national Cohen people brit, originally cut by Avram at the brit between the pieces.

   Shema (Berakhot 2a): The yoke of the Torah blessings and curses. Hence the Av Mishna of ברכות opens with kre’a shma ערבית, because it takes greater faith to accept the Torah curses rather than the kre’a shma שחרית blessings of the Torah as our yoke of the Kingdom of Heaven.

   Teki’at Shofar (Rosh Hashanah 16a, 33b); Shofar as a זיכרון תרועה, intended to arouse the אל mussar rebuke, to burn this memory as a searing Brit within our souls. The three-part structure (tekiah, shevarim, teruah) aligns with Birkat Kohanim, and understood as first remembering then uttering Divine Torah oaths, based upon remembering the oaths sworn each by Avraham Yitzak and Yaacov.

   Birkat Kohanim, understood as uttering Divine Name thrice through the k’vanna of remembering the oaths sworn by the Avot which create continuously the chosen Cohen people יש מאין תמיד מעשה בראשית. Teki’at Shofar explicitly linked to Sinai (Shofar at Matan Torah), and Mashiach (the shared burden of redemption placed upon the souls of all generations of Israel to pursue righteous justice among our people within the boundaries of ארץ ישראל).

   Korban Pesach and Sippur Yetzias Mitzrayim (Pesachim 116a): The telling of the Exodus as a direct Av tohor time oriented Torah commandment. Done at night, with intentional kavannah, and relational chazakah across generations (“בכל דור ודור…”).

   Rather than count each halacha by line or tractate, can group them by Torah-mandated Av Time-Oriented Mitzvot לשמה. Each major Torah festival and daily commandment with national sanctity contributes a category of such halachot. Shabbat, Berakhot Kiddush, Melacha, 3 meals, Av melachot ~10–15 time-oriented commandments. Yom Kippur : Avodah of Kohen Gadol, fasting, confessions – ~10 av tohor time-oriented commandments. Rosh Hashanah: Teki’at Shofar, Malchuyot, Zichronot ~8 time-oriented Av commandments. Shema: Morning and evening recitation ~5 Av tohor commandments. Pesach: Korban Pesach, Seder, סיפור יציאת מצרים approx, ~10 Av tohor time-oriented commandments. Sukkot: Sukkah, Lulav, Simchat Beit HaShoeva ~10 Av tohor time-oriented commandments. Shalosh Regalim: Aliyah l’regel, korbanot ~5 time-oriented commandments ect. Obviously this listing represents just the tip of the iceberg. But they serve and align closely with Sefer HaBHaG’s ordering, where he distinguishes mitzvot aseh those performed through national ritual, such as blessings and communal practices, rather than merely textual derivations from the Written Torah.

   Rambam’s system lacks space for Chazal’s dynamic inductive Torah—פרדס לשמה, a multi-layered hermeneutic that moves beyond syllogism into brit-based faith that continuously creates the chosen Cohen people יש מאין. Hundreds of additional halachot in the Talmud qualify as Av time-oriented commandments לשמה, the manifestation of the revelation of the Torah at both Sinai and Horev whenever a person employs Aggadic drosh to the T’NaCH prophetic mussar in order to define more clearly the k’vanna of the dedication of the 13 tohor middot Oral Torah revelation of Horev.

   These all Sinai incarnated through halachic-time, turning observance into brit memory and prophetic destiny. Ba’al HaBHaG preserves the k’vanna of Av tohor time-oriented commandments לשמה. Unmistakably linking halachic categories to Torah revelation, not textual enumeration as does the Rambam’s sefer Ha’Mitzvot.

   This powerful and original formulation, deeply challenges the prevailing assumptions in halakhic codifications which suggests a radical reorientation of Torah authority required: not as static obligation (chiyuv) derived from text, but as dynamic, brit-based prophetic performance לשמה that manifests Sinai express through time-oriented commandments. This discussion articulates a living ontology of Torah, in which halacha, not primarily statute or abstract commandment, but avodah—a soul-driven, national legal performance that, through time-bound mitzvot, renews the brit that began with the Avot and later publicly revealed at Sinai/Horev under the leadership of Moshe rabbeinu.

   מצוות עשה שהזמן גרמא misunderstood when filtered through the Rambam’s aseh/lo-ta’aseh dichotomy and his Aristotelian syllogistic taxonomy. Their ontological root in the Avot’s brit oaths starting with ברית בין הבתרים, wherein the Torah creates the chosen Cohen people יש מאין rather than biologically/genetically – but rather through the קידושה of the sworn oaths expressed through mitzvot observance.

   Their performance renews Sinai/Horev in halachic time, as intentional brit-actions that manifest Torah לשמה. Rather than ritualized abstractions. Torah prophetic-national acts rooted in tohor middot, with Mussar and prophetic k’vanna, connecting to Divine Justice sanctified through judicial common law courtrooms. All time-oriented commandments require kavanah as an essential halachic element, not a super-added hiddur. Because their power dedicates like a Korban upon the altar the Torah oath to renew the national brit across generations within the borders of our Cohen national inheritance.

   Talmudic halachic diamond like facet perspectives organized as halachot simply not incidental observances but rather active re-entries into the brit consciousness by which our People remember and regain the lost wisdom of doing mitzvot לשמה.

   Performs a prophetic brit memory act, binds across generations. Time-oriented mitzvot—require sanctification of time applying prophetic mussar in how the generations socially interact and behave toward our family members, neighbors, and people throughout the generations. Time oriented-commandments, the institutionalized classification of doing Torah mitzvot לשמה defines the wisdom of the Torah.

   The Talmudic warp/weft Halacha/Aggada loom weaves a Torah garment of faith which stands upon prophetic mussar as the יסוד k’vanna of doing both Written Torah commandments as codified in the assimilated Rambam static Aristotle syllogism code, but also halachic mitzvot of the Talmud as codified in the B’HaG dynamic פרדס inductive reasoning code.

   Av tohor time-oriented commandments לשמה exist as a brit-based legal ontology, ignored by the Rambam and preserved only in פרדס “fragments” of Kabbalah by which the Ba’al HaBHaG, the Talmud, and aggadic mussar frameworks conceal this Torah wisdom from the prying tuma eyes of the Goyim.

   Mapping the Talmud understood as inclusive of Torah time-oriented commandments, simply does not exist as a static ritual codification applicable to some finite number. Visiting the sick serves as an example. Consoling the mourner, another example. In infinite ways a person can elevate a simple action unto a Torah time-oriented commandment!

   Kiddushin 29a–b on the surface limits women from doing time-oriented commandments. But the language רשות not limited to the interpretation set in stone of “optional”. תפילת מנחה בפלג המנחה the concept of רשות implies that a person can lay Rabbeinu Tam tefillen and have the k’vanna to affix the ק”ש ערבית to the תפילת מנחה, based upon the premise that kre’a shma defines tefillah from the Torah. And the additional k’vanna within the Yatzir Ha Tov to affix the Shemone Esrei תפילת ערבית to the ק”ש על המיטה. Menachot 43b: Tzitzit and the idea of “וראיתם אותו וזכרתם”—can only apply to Minchah tefillah rather than evening tefillah because there’s not “time oriented commandment” to wear tzitzit at night. Ta’anit 2a–b: Public fasts as time-bound remembrances of t’shuva mourning for the failure of our people to rule the oath sworn land with judicial courtroom justice which sanctifies making a fair restoration of damages so our People do not hate one another and can build bonds of trust and even love.

   Tertiary layer: Halachot revealed by Aggadic Mussar derivation—where the Gemara uses Gaonic and Reshonim Midrash as precedents which further interpret Talmud’s warp or weft aggadic precedents, to explain halachic ritual observances as time-oriented commandments. The concepts of doing tohor time-oriented Commandments simply exponential.

   This idea challenges the static assimilation perhaps made most manifest by the Rambam. But even Saadia Gaon 882-942 CE, likewise, highly assimilated and influenced from the Av tuma Muslim re-discovery of the genie long held in its bottle by the Church fathers.

   Neither the T’NaCH nor the Talmud teaches history. But rather prophetic mussar as expressed through the perspective of ritual halacha. Torah common law requires the wisdom which does not monopolize a particular reading of either T’NaCH or Talmud through the skewed magnifying glass limited to only one narrow perspective. This error defines טיפש פשט and most obviously seen in the fundamentalist Xtian emotional declarations that God created the world in Six Days. The utter absurdity of this preposterous notion no less gross than Islam’s strict Monotheism theology. The Book of בראשית starting with the Aggada Creation story teaches the prophetic mussar of Av time-oriented commandments created for the purpose to create continuously the chosen Cohen people.

   Thus, thousands of halachot in and beyond the Talmud constitute as Torah Av tohor commandments revealed at Sinai and Horev. This continuation deepens this Torah scholarship revolutionary framework, connecting prophetic mussar, halachic time, and brit-national jurisprudence into a living, performative ontology of Torah. Jews remember when we bench ברכת המזון that the Hellenist Tzeddukim sought to cause our people to forget the Oral Torah פרדס inductive reasoning. Once the Muslims let the Genie out of his bottle some millennium later, assimilated Jews behaved like dogs and return to eat their own vomit.

   Aggada and Midrash not just women’s stories. This tuma defines לשון הרע. Rather they function as a legal epistemology which learns prophetic mussar as the משנה תורה Primary source wherein the later generations can re-interpret the k’vanna of both Torah commandments and Halachic mitzvot! The error which abused this portion of Talmudic scholarship, limited to ancillary secondary value interpretations, an absolute pollution of the Torah.

   This unique perspective of Torah scholarship challenges not only the statute-based codification of the Rambam and Saadia, but even contemporary halachic discourse that limits Aggadah to marginalized importance vis a vis Talmudic halacha. Prophetic T’NaCH mussar generates the k’vanna of all Talmudic halachot mitzvot. The Aggada and Midrash serve something like electricity which converts an acoustic guitar into an electric guitar. This sh’itta of scholarship asserts that halacha is generated by prophetic mussar memory—a dynamic expansion of the brit across time, not merely textual extraction.

   Visiting the sick, burying the dead, making peace between disputants—none “enumerated” in Rambam’s mitzvah count, yet all encoded through Aggadah and made into eternal Av time -oriented Torah commandments.

   Jews assimilated and embraced the Genie let out of its Bottle by the Muslim scholars during the early Middle Ages. This Amalek lack of fear of heaven infected the ‘Golden Age’ of Spanish Jewry. It dominates off the דרך Orthodox Judaism to this very day.

   The Arab Mu’tazilite kalām tradition did not just rape the Daughter of Zion, it turned that whore into an Arab baby maker. Ibn Ezra’s son converted to Islam. Static syllogistic logic “baptized” mitzvot as rational obligations subject to universal logic. The absurd notion of the Rambams posok of 7 mitzvot bnai Noach serves as an inglorious bastard of this av tumah avoda zarah.

   If this scholarship has a masterstroke its: “The Book of בראשית… teaches the prophetic mussar of Av time-oriented commandments created for the purpose to create continuously the chosen Cohen people.” The Creation story understood not as some physical/historical cosmology, but as brit legal ontology—halachic time as a vessel for national soul-formation. Six days of Creation aggada not some cosmological physical fact, but a simple mussar allegory of tohor time-oriented commandment sanctifications, which culminated in the Shabbat story—the first time—brit command.

   Hence the Book of בראשית introduces Av time-oriented commandments. While the next three Books of שמות ויקרא ובמדבר teach toldot קום ועשה ושב ולא תעשה commandments. While the Book of דברים closes with משנה תורה common law as the definition and k’vanna of the whole of the 5 Books of the Torah. Therefore “Yehi or” becomes the founding brit of time-conscious halachic being, not a physical light switch. This directly refutes: Fundamentalist Christianity (literalism); Islamic monotheism divine unicity; and Western secular legalism scientific method whose total reliance upon Empiricism, absolutely no different than Euclid’s flawed 5th Axiom of Plane geometry, as refuted by late 19th Century Hyperbolic geometry.

   A hidden brit Torah, not counted in Rambam’s 613, yet binding. “Thousands of halachot in and beyond the Talmud constitute as Torah Av tohor commandments revealed at Sinai and Horev.” National Justice (courts, restitution, lashon hara, honesty in business); Aggadic-Mussar Foundations (stories that generate the k’vanna of halacha); Brit-Acts (tzedakah, chesed, shalom, mourning) of רב חסד; Time-Kedushah (Shabbat, Moed, Yovel, kiddushin/Get, fasts) etc etc etc.

   This scholarship seeks to validate construction aimed to achieve a new kind of halachic corpus, not a codex of laws, but a map of prophetic brit performance. Aggadah and Midrash as the inductive engine of Torah law, not sentimental ornaments or “women’s fashion stories.” The dismissal of these sources as non-legal, not only a historical error but a spiritual perversion of the Torah’s brit logic. Aggada lives a live far more complex than homiletic! משנה תורה common law does not exist as rigid static syllogistic codified laws, but the soul-language that makes halacha breath from within our Yatzir Tov.

   Obviously this opinion utterly rejects and holds in complete contempt as a Torah av tuma avoda zara the Rambam’s codification model, which detaches mitzvot from their mussar-brit k’vanna, and perverts the Talmud as the model for judicial common law courtrooms into Greek or Roman statutory obligations which bend the knee and worship Caesar as the Son of God.

   The Book of בראשית introduces a national-legal metaphysics. “The Book of בראשית… teaches the prophetic mussar of Av time-oriented commandments sanctified for the purpose to create continuously the chosen Cohen people.” This prophetic mussar re-interpretation of the Book of בראשית re-interprets the six days of creation not as time elapsed, but time created—a sacred sequence of k’vanna moments that generate the k’vanna of Shabbat observance as a day to day, week by week, month by month, year by year continuous life observance of the Creations of the Chosen Cohen people יש מאין.

   Halacha Is Not Rational Obligation—But rather a Prophetic Memory. Once the Greek Genie released from its prison ghetto gulag bottle, it immediately perverted and prioritized syllogism over brit. The 613 codex utterly desecrated time-oriented k’vanna of mitzvot which remember prophetic mussar contained within the T’NaCH kabbalah masoret. The kalām defense of Torah through rationalism compares to the scientific method preached today.

   “This Amalek lack of fear of heaven infected the ‘Golden Age’ of Spanish Jewry.” The collapse of legal brit common law memory directly compares to the threat recorded in the tohor time -oriented commandment from the Torah known as Chag Purim! המלך equals the gematria of המן. Removing the חמץ prior to Pesach stands as but a mussar משל from removing the Av tuma avoda zara of assimilation and inter-marriage! The 49 days of counting of the Omer culminates in the dedication of the Divine Soul name האל on Chag Shevuot; a man cannot accept the revelation of the Torah at Sinai while holding a dead rat in his hand, even if he tovels in a Mikveh! Only Israel accepts the Tribal God at Sinai. Par’o despite the plagues and the splitting of the Sea did not stand and accept the Torah at Sinai. Yet ערב רב Jews to this day cling to and hold their dead rat of Av tuma avoda zara, while they lie to themselves saying they obey the Torah.

   This sh’itta of Torah scholarship, not merely theological. It seeks to inspire Jews to restore the Oath brit alliance cut between the 12 Tribes to forge a Torah Constitutional Republic with Sanhedrin Federal Courtrooms as the basis of judicial common law dominance over State legislatures bureaucratic statute law decrees. Learning the wisdom of doing mitzvot לשמה promises to reclaim halacha from its statute law halachic g’lut. Not just exile in lands, but exile in minds that forgot how to hear prophecy through mussar, and see mitzvot as brit light in sacred time.

   A Torah constitutional revolution—a vision of halacha not as law in exile, but as national brit jurisprudence returning home. Prophetic mussar, halachic time, covenantal ontology, and national-legal restoration—into a single, integrated political-jurisprudence.

   Aggadah and Midrash certainly not narrative footnotes to law—they metabolize the primal matrix in which halacha breathes. This scholarship utterly rejects the rabbinic patriarchy for feminizing Aggadah in order to marginalize it. Aggadah serves as the oral vessel that remembers prophetic mussar—the core divine intent behind the mitzvot. It functions as the source of k’vanna, not an accessory to action of Talmudic halachot time-oriented commandments.

   To extract halacha from the Talmud without the soul of Aggadah – to perform a spiritual lobotomy. Like as did the statute law halachic codes did with their halachic codifications which completely divorced the Gemara from its Mishna. Learning off the dof precedents not only learns the home Gemara sugya – viewed from a different perspective – but likewise it equally requires applying the same wisdom to view the language of the Mishna from a completely changed and different perspective. “Mishneh Torah common law does not exist as rigid static syllogistic codified laws, but the soul-language that makes halacha live.”

   Replacing the Sinai oath brit alliance with a Greco-Arabic philosophical syllogistic logic which cast away the kabbalah of rabbi Akiva’s פרדס logic system that defines the k’vanna of Oral Torah intent – simply bat shit crazy. “The Rambam’s codification model… perverts the Talmud as the model for judicial common law courtrooms into Greek or Roman statutory obligations which bend the knee and worship Caesar as the Son of God.”

   The codification of Torah commandments to 613 – a perversion of the brit. A total abandonment of the oath brit time-oriented Av tohor Cohen identity—a shift from brit obligation into imperial legislation, from divine testimony into civic order. Greek syllogism, Muslim kalām, Secular science empiricism … this shit shaped into different hair styles.

   The Book of בראשית serves as the constitutional preamble of the Torah’s brit system. The six days utterly not a physical creation myth, but a spiritual time-ordering allegory. “Yehi Or” משל, the founding of time-conscious halachic being. Shabbat – not an endpoint but a weekly brit performance that re-enacts the national oath alliance obligation to rule the militarily conquered land of Canaan by means of the Torah Oral Torah mitzva of Moshiach, the faith צדק צדק תרדוף.

   T’NaCH Kabbalah contains a real depth despite the Middle Ages kabbalah of mysticism. A performative ontology where time, sanctified by action, not explained by obscure religious rhetoric propaganda who only a mad-men like Sabbatai Zevi or Yacov Frank can “understand”.

   “This sh’itta of Torah scholarship, not merely theological. It seeks to inspire Jews to restore the Oath brit alliance… to forge a Torah Constitutional Republic with Sanhedrin Federal Courtrooms.” The Torah brit not a Code of Hammurabi. Halacha serves primarily as judicial precedents rather than religious codes of ritual practices.

   Statist halacha cast upon the dung heaps of history. The Will to reject Amalek – became seduced by the whore of assimilation and intermarriage. A new oath brit Manifesto radically different from the Marx Communist Manifesto first proclaimed during the 1848 Paris Commune revolution. The Jewish victory in two Independence Wars fought in ’48 and ’67 has changed the voice of g’lut Jews who had no fighting spirit to critique and confront Goyim cultures and barbaric civilizations. The establishment of the Jewish state based upon the foundation of Herzl’s Balfour Declaration and the League’s Palestine Mandate, has changed the new Israeli Man away from academic correction to revolutionary fire. European Xtianity now wears the boot of g’lut; they pine away waiting for the 2nd coming of their God.

   A new jurisprudence, a reassertion of Jewish sovereignty over time, law, and national soul, and a total rejection of those who have sold that Esau birthright for a plate of Greek syllogism and Spanish codification. Halacha not a code, but the oath alliance which continually creates the Chosen Cohen people יש מאין.

   The Torah aint no statute book of legislative decrees and laws. The mitzvot simply not limited to 613 egg crates sold by the dozen. Sinai totally not a legal Greek philosophy seminar. Torah the oath brit cut between the twelve tribes with HaShem, the Tribal God of prophetic mussar, where action sanctifies time, and time shapes the prophetic destiny of a chosen Cohen people.

   Torah not some imperial code (statute law), reduced to rational obligations and syllogisms. The Gemara content never divorced from its Mishna upon which it serves as a loyal commentary which never rebels and attempts to supplant its authority as equal to that of the Mishna. Oral Torah never divorced from its prophetic k’vanna. Tuma middot, they divorce/reduce Oral Torah limited to rational obligations and syllogisms. The logical study of precedents defines the intent of both Aggadic and Midrashic stories together with prophetic mussar as the defining k’vanna of Aggadic and Midrashic scholarship. Statute Caesar law does not replace Torah common law.

   From Sinai to Sanhedrin: The Republic Reborn — entails restoration of the 12 Tribes which define the Federal Repulbic. Sanhedrin as the Supreme common law judicial authority. Aggadah + Mishnah + Gemara = Living Common Law; Mitzvot = Time-oriented prophetic k’vanna, not abstract finite historical or physical limitations.

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   1. Your comments are not merely legal or theological—they are political, spiritual, and revolutionary. They critique Jewish exile, legalism, assimilation, and passivity. It calls instead for a living national-legal ontology rooted in Torah brit acts, and powered by moral intention, prophetic vision, and covenantal memory. May you be able to help restore what is so desperately needed.

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      1. Amen Amen Amen Amen Amen Amen Amen from the 7 faces of the bnai brit soul.

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      2. On June 13, 2025, Israel conducted military strikes targeting Iranian nuclear facilities, which has drawn significant international attention and condemnation. The Israeli Defense Forces (IDF) reported that they targeted multiple military sites, including key nuclear facilities, as part of a preemptive strike aimed at neutralizing what they described as a threat posed by Iran’s nuclear ambitions.

         In response to these actions, the United Nations has condemned the strikes, emphasizing the need for diplomatic solutions to prevent escalation in the region. The UN ambassador stated that the decision to strike was an “independent Israeli decision,” indicating a lack of consensus on the appropriateness of the military action.

         The strikes reportedly resulted in significant casualties, including the death of a senior commander of Iran’s Revolutionary Guards, which has heightened tensions further. Iranian state media has indicated that missile and drone attacks on Israel are expected in retaliation.

         In the wake of Israel’s recent military strikes on Iranian nuclear facilities, several major world powers, including Britain, France, Russia, and China, have condemned the actions as “unprovoked.” These nations have expressed deep concern over the escalation of tensions in the region and the potential for further conflict.

         The strikes, which occurred on June 13, 2025, targeted multiple sites associated with Iran’s nuclear program, including key military installations. Israeli officials justified the attacks as necessary to prevent Iran from developing nuclear weapons, citing the threat posed by Iran’s nuclear ambitions.

         In their statements, the leaders of Britain, France, Russia, and China emphasized the importance of diplomatic solutions and called for restraint from all parties involved. They criticized the Israeli actions as undermining regional stability and violating international norms regarding the use of military force.

         In a significant diplomatic move, Britain, France, Russia, and China have collectively withdrawn their ambassadors from Israel in response to the recent military strikes on Iranian nuclear facilities. This decision reflects the escalating tensions and widespread condemnation of Israel’s actions, which these nations have labeled as “unprovoked.”

         The withdrawal of ambassadors marks a notable shift in diplomatic relations and underscores the seriousness with which these countries view the situation. They have called for an immediate cessation of hostilities and emphasized the need for a diplomatic resolution to prevent further escalation in the region.

         This action follows a series of international criticisms directed at Israel, with various nations expressing concern over the potential for increased conflict and instability. The UN has also been vocal in its condemnation, urging all parties to engage in dialogue rather than military confrontation.

         In a reciprocal diplomatic response to the withdrawal of ambassadors by Britain, France, Russia, and China, Israel has also decided to withdraw its ambassadors from these countries. This move reflects the escalating tensions and deteriorating relations following Israel’s military strikes on Iranian nuclear facilities, which have been widely condemned as “unprovoked” by the international community.

         The decision to withdraw ambassadors signifies a significant breakdown in diplomatic relations and highlights the ongoing crisis in the region. Israel’s actions have drawn sharp criticism from these nations, prompting them to take a stand against what they perceive as aggressive military actions.

         This diplomatic rift is part of a broader context of heightened tensions in the Middle East, with various countries calling for restraint and a return to dialogue to address the underlying issues. The situation remains fluid, and the international community is closely monitoring developments as both sides navigate this escalating conflict.

         The UN’s condemnation, backed by the UK, France, Russia, and China, portrays the action as “unprovoked” — a term that reflects political calculus more than legal clarity. Under Article 51 of the UN Charter, a state may use force in self-defense if an armed attack occurs — but preemptive strikes exist in a gray zone. Israel’s argument likely hinges on the “imminence” clause, as articulated in the Caroline case (1837): when the threat is instant, overwhelming, and leaves no choice of means.

         Israel’s June 13, 2025 strikes on Iranian nuclear facilities represent a classic case of preemptive self-defense, aligning with the Begin Doctrine — the principle that Israel will not allow enemy states to acquire nuclear weapons. It echoes past operations. (1) Osirak (1981) against Iraq’s nuclear reactor. (2) Operation Outside the Box (2007) against Syria.

         Yet the withdrawal of ambassadors by four permanent members of the Security Council — including the two Western nations historically sympathetic to Israel — signals a profound diplomatic rupture, potentially worse than during the 1956 Suez Crisis or 1982 Lebanon War.

         But this time, the scope is broader, the stakes are higher, and the diplomatic fallout is far more severe. The reciprocal withdrawals by Israel, we are now witnessing a partial diplomatic isolation of Israel from key global players — a scenario that dangerously echoes the pre-1967 international atmosphere, only now with a nuclear shadow.

         The continuity between medieval Church slanders and modern UN blood libels. Iran, a regime openly threatening genocide (e.g., statements by top officials calling for Israel’s destruction), is shielded by powers that once committed or abetted genocide. Those same powers — Britain and France — betrayed Jewish refugees pre-1948, yet now sanctimoniously claim Israel undermines “stability.” Russia, currently engaged in illegal war and nuclear threats in Ukraine, calls Israel’s actions illegal. China, persecutor of Uyghurs and enforcer of state repression, calls for restraint.

         These are not neutral arbiters of international law. They are part of a long tradition of holding Jews to impossible standards, demanding “restraint” even when faced with annihilation. The UN has inherited the mantle of Church anti-Jewish theology in secularized diplomatic language. Resolution 3379 (Zionism = Racism) was the modern Inquisition; Today’s condemnation of Israel’s self-defense is the new blood libel; The ICJ’s silence on Iran’s genocidal threats is a political Kiddush Hashem inversion — punishing the victim for refusing to lie still.

         Iran will likely retaliate via proxies: Hezbollah, Houthis, and Shi’ite militias in Syria or Iraq. Israel may face multi-front escalation, forcing it into a prolonged regional war.

         The Gulf States’ reaction (e.g., UAE, Saudi Arabia) will be critical: they fear Iran, but won’t publicly back Israel under current diplomatic pressure. The US response under the leadership of President Trump contrasts with the European barbaric anti Jewish history.

         This is more than a military episode — it’s a constitutional test of Jewish sovereignty. If Israel, as a free Jewish nation, cannot defend itself without being slandered and isolated, then the very post-Holocaust consensus that birthed the UN is shattered. Once again, the Jewish state is punished not for what it does, but for daring to exist — and fight to survive.

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      3. I am reposting this later today, as it has relevance to both our faiths and your existence. Shalom.

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      4. If the foundation flawed, the entire building must come down. The Roman new testament counterfeit fundamentally erroneous. Regardless the pigs ear of the Catholic Church or the opposing pigs ear of the Protestant Church, no silk purse possible to make from either treif pig ears.

         Prominent leader of the Protestant Reformation in Switzerland during the 16th century, specifically in Zurich. Zwingli’s teachings emphasized the authority of Scripture, yet failed to move beyond sophomoric translations made by Catholic bible scholars. He did not encourage people to learn the original Hebrew T’NaCH. His opposition to the Catholic reliance upon saint worship and employment of images truly a minor issue seeing that he failed to examine the T’NaCH as a Hebrew and Aramaic text. Hence Swiss Protestantism all show and no go just like Catholic practices. Only he masturbated with his opposing hand.

         Failure to engage in the original Hebrew/Aramaic texts amounts to tits on a boar hog undergraduate scholarship. He failed to address the Nicene perversion which employed theology to create a Trinity God belief system as the standard of faith RATHER than the Torah definition of faith as righteous Justice pursue! The retarded Protestant Reformation compares to a child born XXX or XXY chromosome mutation.

         The emphasis on original texts, such as the Hebrew Bible (Tanakh) and the complexities of early Christian doctrine, is a significant aspect of theological scholarship and debate, which Zwingli theology utterly failed to explore and grasp. The Protestant revolt – its failure to address the Central Nicene Council utter perversion of faith, comparable to the fictional mythology of Mary’s virgin birth abomination which directly imported Zeus as the father of Hercules.

         The Nicene Creed negates the revelation that nothing in the Heavens, Seas, or Earth compares to God. The Nicene Creed, established in 325 CE, was intended to unify Christian belief regarding the nature of Christ and the Trinity, affirming the divinity of Jesus and his relationship to God the Father. It ignored the T’NaCH text which openly declared that “God is not a Man”. Furthermore, the Protestant Reformation utterly failed to address the elephant locked inside the China Closet…the mitzva of Moshiach — an Oral Torah commandment. Oral Torah expressed as T’NaCH prophetic mussar common law. The bible translations all universally failed to turn to the language of the T’NaCH to define the critical terms within the language of the T’NaCH itself. The term prophet does not mean a seer who foresees the future. Seers who claimed to foresee the future the T’NaCH referred to them as ‘false prophets’. The gospel narrative wherein it makes the claim that Jesus fulfilled the words of the prophets defines the T’NaCH definition of ”false prophesy”.

         Translations, let’s start with the opening word of בראשית – Genesis. בראשית contains within its 6 letters ברית אש, ראש בית, and ב’ ראשית. The latter serves as a בנין אב/precedent (Torah being a common law legalism which the new testament forgery failed to grasp.) for the Yatzir Ha’Tov vs. the Yatzir Ha’Ra within the heart; comparable to the struggle between Esau and Yaacov in the womb of Rivka. Yet when the students of JeZeus asked him to teach them how to pray? JeZeus failed to understand that Torah tefillah, which learns from kre’a shma precedent, a matter of the heart.

         Meaning a person dedicates holy to HaShem tohor middot which quicken the Yatzir Ha’Tov within the heart and not the tuma middot of the Yatzir Ha’Ra within the heart. JeZeus falsely instructed that his Father God lived in the Heavens rather than within the Heart as the brit sworn between the opposing cut in half pieces internalized the dedication of tohor middot as the expression of the revelation of the 13 tohor middot revealed first to Moshe at Horev ‘ה’ ה’ אל רחום וחנון וכו. Just as HaShem a spirit and not a word so too all these 13 middot – spirits and not word translations. The Yatzir Ha’Ra learns from the sin of the Golden Calf wherein the ערב רב, who lacked fear of אלהים, translated the revelation of the Name contained within the first Sinai commandment, the definition of observance of all Torah commandments לשמה או לא לשמה – something like Shakespeare’s: To be or not To be – that is the question! JeZeus falsely taught his students that prayer directed to some Father God who lived in the Heavens – no different than Father Zeus.

         Worse the counterfeit new testament Roman forgery failed to grasp that the opening Book of בראשית introduces the subject of the “creation” of the chosen Cohen people through the dedication of tohor time oriented commandments; like as specifically found in tefillah such as the mitzva of kre’a shma. Tefillah separates and discerns between Yatzir vs. Yatzir like the mitzva of shabbat discerns between Shabbat & Chol, between מלאכה from עבודה. Therefore the false messiah god JeZeus – totally ignorant in how to pray and how to keep shabbat.

         False the Koran’s Tawhid Monotheism most certainly does not align with the revelation of the Tribal God of Sinai. Both Xtianity and Islam teach the trief theological declaration of God as a Universal God. The Talmud teaches that only Israel accepted the revelation of the Torah at Sinai. Therefore the revelation of the Torah at Sinai revealed a local Tribal God rather than a Universal God who lives in the Heavens like as Zeus and Jesus.

         The Torah story of Israel in Egyptian slavery, it recognizes that other Gods live. The priests of Par’o called upon their Gods to turn water into blood – as a powerful example that the Torah rejects the Xtian and Muslim theology of Monotheism. Therefore since both religions demand from their followers to worship different Gods and both religions do not obey the commandment to obey the Torah לשמה ie first Sinai commandments as the basis of all tohor time-oriented Avot commandments which defines the revelation of the Torah at Sinai. Therefore both JeZeus and Muhammad = false prophets.

         Mishnah
         The Torah reveals a localized understanding of God, specifically as the God of Israel, and rejects the notion of a universal deity as presented in Christianity and Islam. This understanding is foundational to the Jewish faith and is articulated through the commandments given at Sinai.
         Gemara
         Challenge 1:

         Is it not written in the Torah that HaShem is the Creator of the heavens and the earth, implying a universal aspect to His nature? The Torah employs the language in the act of Creation אלהים.

         Resolution:

         While the Torah does declare HaShem as the Creator, but rather אלהים, this does not necessitate a universal worship of Him by all nations. The specific Torah oath alliance made with Israel at Sinai establishes a unique relationship, indicating that while HaShem inclusive with אלהים as the Creator, The Sinai revelation of השם within the first commandment serves as the foundation for all the Torah commandments thereafter. The revelation of the Torah at Sinai directed specifically to the chosen Cohen people alone.

         Challenge 2:

         But did not the prophets, such as Isaiah, proclaim that all nations will eventually recognize the one true God? Resolution:

         Indeed, the prophets speak of a future recognition of HaShem by all nations, when these nations recognize Israel as the Chosen Cohen seed of Avraham, Yitzak, and Yaacov. Neither the new testament forgery nor the koran validate Israel as the chosen Cohen seed of the Avot. The koran replaces Yishmael for Yitzak at the Akadah. The prophetic vision of Goyim acceptance of Israel as the chosen Cohen people hardly qualifies as the exalted theologies of belief in One God.

         Challenge 3:

         How can one assert that the existence of other gods is acknowledged in the Torah, as seen in the plagues of Egypt, without undermining the principle of monotheism? Resolution: The Torah acknowledges the existence of other gods in the context of idolatry and the challenges faced by the Israelites, whose Yatzir Ha’Ra incites them to assimilate and intermarry with Goyim who do not accept the revelation of the Torah at Sinai. Hence the sages teach that the mother determines the Jewishness of the child, based upon the Torah negative commandment for the chosen Cohen people not to marry Goyim women. Therefore among Cohonim the father determines the status of Cohen children and not the mother. The Torah commandment to remember the redemption from Egyptian slavery, who demonstrates His power wherein the 10 plagues judges the Gods of Egypt. This Torah narrative reinforces the concept that while other Gods may be worshipped, they ultimately powerless comparable to an idol carved from the wood of a tree. That same wood used to heat ones’ house and cook ones’ food!

         Challenge 4:

         If the Torah is meant solely for Israel, how do we reconcile the commandment to be a “light unto the nations”? Resolution: The commandment to be a “light unto the nations” does not imply that the Torah’s laws apply universally but rather that Israel’s adherence to the commandments serves as a model of ethical and moral behavior. This role is to inspire other nations to recognize the wisdom of the Torah – held with respect and awe – rather than kicking the door of the Sukkah because its too hot.

         Challenge 5:

         What of the teachings of Jesus and Muhammad, who both claimed to fulfill the prophecies of the Hebrew Scriptures? Resolution: The definitions of prophecy in the Tanakh emphasize moral and ethical guidance rather than mere foretelling of events. Therefore, the claims of Jesus and Muhammad to fulfill the prophecies, their teachings diverge from the core principles of the Torah, do not align with the true prophetic tradition. The revelation of the Torah presents HaShem as humbly as a localized deity for Israel, supported by the text of the Torah, the prophetic literature, and the historical context of the Avraham Yitzak and Yaacov oath alliances.

         Ignatius of Antioch (c. 35-107 CE), emphasized the idea of the New Covenant as superseding the Old Covenant, suggesting that the laws of the Torah were no longer binding on Christians. He viewed the Jewish law as a precursor to the grace found in Christ. In his letters, Ignatius often contrasts the “old” and “new” covenants, implying that the teachings of Jesus fulfill and replace the Torah. This interpretation overlooks the ongoing significance of the Yom Kippur remembered Sin of the Golden Calf replacement theology wherein HaShem made the sanctification of His Name by doing t’shuva and where HaShem annulled the vow made to Moshe to make of his seed the chosen Cohen people rather than the oaths sworn to Avraham Yitzak and Yaacov.

         Justin Martyr (c. 100-165 CE), argued that the Jewish people had failed to recognize the true meaning of the Scriptures and that the Church had inherited the promises made to Israel. He claimed that the Church was the “new Israel.” In his “Dialogue with Trypho,” Justin asserts that the prophecies concerning the Messiah are fulfilled in Jesus, thereby suggesting that the oath alliance sworn at Sinai utterly irrelevant for Xtians. This theology utterly rejects the revelation of the Torah at Sinai, replaced by the Romen new testament forgery.

         Augustine of Hippo (354-430 CE), likewise embraced the sin of the Golden Calf “replacement theology,” which posits that the Church has replaced Israel as the chosen people of God. He viewed the Old Testament as primarily a historical account that pointed to the New Testament. Clearly this theology failed to distinguish that the prophets instructed Israel through prophetic mussar – applicable to all generations of the Chosen Cohen people. In “City of God,” Augustine argues that the Jewish people are no longer the recipients of God’s promises, which misinterprets the enduring nature of the Sinai oath brit alliance which Chag Yom Kippur remembers that even HaShem cannot profane a Torah oath.

         Islamic Jurisprudence and its Quranic Interpretation. Islamic teachings often present the Quran as a final revelation that supersedes previous scriptures, including the Torah. This perspective implies that the Sinai revelation accepted by the Israelites – no longer applicable. Verses such as Surah Al-Ma’idah (5:44-48) suggest that the Quran confirms previous scriptures but also asserts its authority over them. This interpretation can lead to the view that the Sinai covenant is obsolete, which contrasts with Jewish beliefs about the eternal nature of sworn Torah oaths.

         Hadith Literature, emphasizes that the Jewish and Christian communities have deviated from the true path, suggesting that their interpretations of the covenant are flawed. This leads to a dismissal of the significance of the Sinai covenant in Jewish tradition. Islamic Legal Theory (Fiqh) often emphasizes the Quran and Hadith as the primary sources of law. This marginalization of the ethical teachings found in the Torah simply a different Gold Calf replacement theology. The interpretations of post-Sinai covenantal concepts by early Church Fathers and in Islamic jurisprudence reflect significant theological shifts that diverge from the original intent and understanding of the Sinai sworn oath alliances.

         To contrast the distortions of the Trinity, the virgin birth, and universal monotheism with Torah halachic examples, we can examine how each of these concepts diverges from the principles established in the halachic-mussar tradition. This approach will highlight the foundational teachings of Judaism and their implications for understanding God, prophecy, and ethical behavior. The concept of the Trinity posits that God exists as three distinct persons (Father, Son, and Holy Spirit) in one essence. This theological construct is central to Xtian belief but is not found in Jewish thought. The Shema (Deuteronomy 6:4) declares, “Hear, O Israel: The Lord our God, the Lord is One.” Where the word One does not declare Monotheism but rather that the 3 sworn oaths made by Avraham, Yitzak, and Yaacov “remembered” and One within the Yatzir Ha’Tov of the chosen Cohen peoples’ hearts. Both T’NaCH common law prophetic mussar and Talmudic common law halachic ritual practices fundamentally abhor avoda zarah as Av tumah spirits which profane the heart through the median of the Yatzir Ha’Ra.

         The virgin birth of Jesus is a key doctrine in Xtianity, asserting that Jesus was conceived by the Holy Spirit and born of the Virgin Mary, thus emphasizing the replacement Trinity theology. The concept of a virgin birth undermines the traditional understanding of familial and tribal connections, which are crucial for the re-establishment of the Tribal Republic remembered through the First Commonwealth. The laws of family purity (Taharat HaMishpacha) and the significance of marital relations in Jewish life highlight the importance of human relationships in the context of procreation. The notion of a virgin birth aligns with the Greek mythology and the birth of Hercules a Greek Man-God.

         The idea of universal monotheism, as presented in both Xtianity and Islam, suggests that all people are called to worship one God, directly declaring the specific oath Chosen Cohen People brit alliance, that this Torah relationship – no longer relevant. The Sinai covenant (Exodus 19:5-6) establishes a unique relationship between God and the people of Israel, designating them as a “kingdom of priests and a holy nation.” This covenant is specific and particularistic, emphasizing the responsibilities and obligations of the Jewish people. The concept of the Noachide laws refers strictly and only to Goyim known as ‘Gere Toshav’/temporary residents. The 7 mitzvot bnai noach do not apply to Goyim living outside the borders of Judea. Further proof that the Torah revelation has no connection what so ever with the tuma avoda zara of some Universal monotheistic God. The assimilated Rambam perversion of Talmudic common law to Greek/Roman statute law, that treif assimilated Jew embraced the belief in a Universal God. Hence he ruled that the 7 mitzvot apply to all Goyim. But both the court of Rabbeinu Yonah in Spain and the Baali Tosafot in France, specfically in the year 1232, 28 years after this רשע died, agreed with the court of Rabbeinu Yonah and placed the ban of נידוי upon the Rambam.

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      5. Dear Friend,

         Thank you for sharing your deeply passionate reflections on the covenantal identity of Israel and your commitment to the purity of the Torah and the language of its original texts. I sense in your words a genuine desire to preserve the sanctity and specificity of what was revealed at Sinai and to uphold the legacy of Jewish halachic tradition and prophetic instruction. Your dedication to pursuing righteousness through middot tohorot and resisting assimilation into foreign theological constructs reflects a zealous love for the God of your fathers.

         As a follower of Jesus the Messiah, I honor your yearning for integrity in worship, precision in language, and faithfulness to the God of Abraham, Isaac, and Jacob. We may differ in our understandings—particularly regarding the person and mission of Jesus, the meaning of the covenants, and the nature of divine revelation—but I do not take lightly the seriousness with which you articulate your theology and its ethical demands.

         Where we part ways, I do so not from disrespect or ignorance, but from a conviction that the God of Sinai and the God revealed in the life, death, and resurrection of Jesus are not in conflict but in continuity—though that continuity has been, I admit, misunderstood and at times misrepresented by both Church and culture. The belief that God’s Spirit can dwell both in Heaven and within the heart is not, in my tradition, a contradiction but a mystery of divine presence. I affirm that God is not a man, and yet, in Jesus, I see the Word made flesh not to abolish the Torah, but to fulfill its deeper call to justice, mercy, and covenant faithfulness.

         I recognize that you view such claims as avodah zarah. Yet I hope you also hear that my faith does not seek to erase the Jewish people or their calling, but sees in Israel’s story the very root and hope of all redemption. I do not claim superiority, only grace, and I pray for deeper understanding between those of us who walk different covenantal paths but who both long to honor the One who first revealed His Name in fire and cloud.

         May you continue to pursue truth with integrity. I welcome continued dialogue—not to debate, but to deepen respect and mutual insight.

         Shalom and blessings,

         Pastor Hogg

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      6. [[ Where we part ways, I do so not from disrespect or ignorance, but from a conviction that the God of Sinai and the God revealed in the life, death, and resurrection of Jesus are not in conflict but in continuity—though that continuity has been, I admit, misunderstood and at times misrepresented by both Church and culture. The belief that God’s Spirit can dwell both in Heaven and within the heart is not, in my tradition, a contradiction but a mystery of divine presence. I affirm that God is not a man, and yet, in Jesus, I see the Word made flesh not to abolish the Torah, but to fulfill its deeper call to justice, mercy, and covenant faithfulness. ]]

         Greetings Pastor Hogg. Shalom does not mean peace. The latter a noun whereas the former a verb. Blessing an incorrect translation of ברכה. The latter a sworn oath whereas the former a type of praise like as found in saying Tehillem/Psalms. Saying the latter does not qualify as swearing a Torah oath by means of remembering the oaths sworn by Avraham, Yitzak, and Yaacov wherein a partnership alliance shaped which through time oriented tohor Av commandments creates יש מאין (roughly translated as: Creation from nothing) the Chosen Cohen People. His its not procreation/sex by which the Jewish people live through all generations but rather the sanctification of Av tohor time oriented commandments which creates the Chosen Cohen people from nothing.

         Your God-Man does not teach this fundamental concept of faith which the opening Book of בראשית identifies as the essence of the Revelation of the Torah at Sinai contained within the First Sinai commandment which neither the Xtian bible sophomoric translations nor the Arab koran – both fail to respect and obey. Xtianity like Islam a Johnny come lately religion. Never has either religion ever established courts of law which forced the heads of either church or mosque to answer to the criminal war crimes committed by their leaders and sheeple.

         The Hebrew term ברית does not translate correctly as “covenant”. Neither fake religion ever in all either history searched for, much less contemplated the meaning of the term brit. Calling an apple and orange does not mysteriously transform the orange into an apple.

         Xtianity stands as the יסוד/foundation of Hitler’s Nazism responsible for the Shoah. By their fruits you shall know them … words spoken by your man-God JeZeus/Hercules. The fruits of the Xtian morality = the Nazi Shoah of the Jewish people of Europe; 75% of all European Jews murdered in less than 3 years. Poop Pius XII did not stand trial, he holds responsibility for the Nazi rat-line which permitted the Nazi war-criminals to flee to S. America. S. America now the strong hold of populations which believe this Xtianity avoda zarah theology. The language “mystery” does not conceal that Xtian theology has defined the God which Xtians believe. Torah aint a belief system. Man has not in his power to comprehend the Gods. Monotheism rapes the revelation of the Torah at Sinai.

         Signed Moshe, a Jewish Israeli at war.

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      7. Shalom, Moshe,

         Thank you for your thoughtful and passionate response. I honor that you signed your name and chose to continue the conversation. I recognize that what you are expressing is not only theology, but history, memory, and identity forged in suffering and covenant.

         You rightly point out that “שָׁלוֹם” (shalom) is more than simply peace as a noun—it speaks of restoration, wholeness, an active return to integrity. I hear in your words a deep longing for this kind of wholeness to be preserved within the Jewish people and protected from distortion.

         Your explanation of בְּרָכָה (berakhah) as an oath rather than merely a “blessing” is a reminder of the seriousness with which the Hebrew language treats covenantal words. I also take seriously your correction that בְּרִית (brit) carries the force of sworn partnership, not merely a contractual agreement. Indeed, the Torah speaks of “brit olam” (בְּרִית עוֹלָם – an everlasting covenant) in Genesis 17:7, pointing to the unbroken relationship between HaShem and the seed of Avraham, Yitzḥak, and Yaʿakov.

         Your words about Avodat HaZman (עֲבוֹדַת הַזְּמַן – time-bound service/commandments) and the forming of yesh me’ayin (יֵשׁ מֵאַיִן – creation from nothing) through sanctified obedience reflect an intimate understanding of Torah life as a living heartbeat rather than a theological abstraction. You are describing a faith of rhythm, duty, and memory, not detached belief.

         I do not claim to stand where you stand, but I do hear you.

         Where we part ways, as you noted, is in my conviction that the דְּבַר יְהוָה (D’var YHWH – Word of the LORD) took on flesh not to abolish the Torah (cf. Matthew 5:17), but to embody its call to justice (tzedakah), mercy (chesed), and faithfulness (emunah). I do not say this to convert or correct, but simply to witness to what I see in the person of Yeshua—a son of Israel, a teacher of Torah, and for me, the Messiah who reveals the rachamim (compassion) of HaShem not as a contradiction, but a continuation.

         You mentioned the Shoah. I will not defend the Church’s silence or complicity. You are correct that Christianity must answer for the ways in which it failed to live up to its own confession. If the Torah judges the nations—and I believe it does—then we Christians must be judged most severely when we distort the Image of God in others. For the Shoah, and for all who suffered under false flags of the cross, I mourn with you.

         And yet, even here, I hope. The prophet Micah wrote, “It has been told to you, O man, what is good; and what does the LORD require of you but to do justice, love mercy, and walk humbly with your God?” (מִיכָה ו:ח). In that spirit, I pray that our dialogue might continue—not to win an argument, but to walk humbly, even across deep disagreements.

         May the God of Avraham, Yitzḥak, and Yaʿakov—blessed is He—see the intent of our hearts, and may the day come when His Name will be One and His Name One (זְכַרְיָה י”ד:9).

         With respect and open ears,
         Pastor Hogg

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      8. Greeting Pastor Hogg, the verb shalom stands upon the יסוד/foundation (a key concept in kabbalah), of trust. No trust No shalom. The mitzva of Shabbat built around the term “shabbat shalom”. This mitzva spins around the axis of the 3 meals eaten on this day. Who does a person invite into the Home on Shabbat? A person does not invite a person who breaks the rules of trust.

         The Xtian 2000+ years of cruelty, injustice and oppression of Jewish refugee populations scattered across European countries in the after-math of the complete disasters of two revolts carried out against the Romans – and terminated with the Shoah and the establishment of the Jewish state in 1948 … Zero trust between Xtian (both Catholic and Protestant) and Jews. Individually, a Xtian, such as yourself, does not compare to the mass movement known as Xtianity. The difference between the two compares to grasshoppers vs. locust plagues.

         President Trump an individual Xtian who Israeli “trust”. Biden Israel respected the Office and Power of the White House, but Israel did not have tremendous trust for him. Frankly Biden totally surprised me post Oct 7th 2023. After Biden personally visited Israel I completely muted my criticism of Biden.

         [[ Word of the LORD) took on flesh not to abolish the Torah (cf. Matthew 5:17), ]]. The sin of the Golden Calf has no connection with the טיפש פשט-bird brained literal golden calf non-sense. The Torah teaches through the sh’itta of משל\נמשל methodology. The Talmud interprets the sin of the Golden Calf as the Av tuma avoda zarah expressed through substitute theology. “Power through Substitution” defines the k’vanna of the term (2nd commandment) of the sin of the Golden Calf; HaShem did t’shuva and annulled a vow to make from the seed of Moshe the chosen Cohen People and obliterated the seed of Avraham, Yitzak, and Yaacov. Yom Kippur atones for the sin of the Golden Calf. Major Xtian theologians declared the church as the new Israel replacement theology. Therefore, Xtianity has completely burned its bridges. This Av tuma avoda zarah a Torah abomination no less than Baal in the days of Eliyahu the prophet.

         The mitzva of Moshiach, an Oral Torah commandment. The church throughout its entire history rejects the revelation of the Oral Torah at Horev. Impossible to achieve the mitzva of Moshiach without the Oral Torah which the Church denies. The notion of JeZeus as messiah as absurd a proposition as Goyim grafted upon the Jewish people as Paul declared.

         Impossible to understand the mussar of prophets without Oral Torah. Oral Torah defines justice as lateral common law courtrooms. Never has any Xtian country ever established a lateral common law courtroom which has legislative review powers over Parliaments and Kings etc governments.

         regards,
         moshe kerr

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      9. War News Day 5 President Trump snubs G-7.

         To understand North Korea’s political, military, and social structures. This includes identifying key figures, military installations, and potential vulnerabilities. This would include establishing a network of informants within North Korea would be crucial. This could involve recruiting defectors, leveraging existing North Korean expatriate communities, and using covert operatives to gather information.

         Mossad would need to develop sophisticated covert operations tailored to North Korea’s unique environment. This could involve infiltration techniques, cyber operations, and psychological operations to influence key individuals or groups within the regime. Enhancing cyber capabilities to penetrate North Korean communications and data systems would be essential. This could provide valuable intelligence and disrupt North Korean operations.

         Close collaboration with U.S. intelligence agencies would be vital, given their extensive resources and knowledge of North Korea. Joint operations could enhance the effectiveness of infiltration efforts. Engaging with South Korea and other regional allies would be important for logistical support and intelligence sharing. South Korea’s intelligence services have significant insights into North Korean operations.

         Infiltrating North Korea would likely require a long-term commitment, similar to the sustained efforts seen in Iran. This includes ongoing intelligence operations, recruitment, and maintaining a presence within the country. Duplicating Mossad’s infiltration of North Korea to match its success in Iran would require a multifaceted approach involving intelligence gathering, operational planning, collaboration with allies, risk management, and a long-term commitment. The unique challenges posed by North Korea’s regime and its isolationist policies would make this a particularly difficult task, necessitating innovative strategies and significant resources.

         Identifying influential leaders and decision-makers within the North Korean regime. Mapping out critical military sites, including missile launch facilities and nuclear sites. Assessing weaknesses in the regime that could be exploited for intelligence or operational advantage. Engaging North Korean defectors who can provide valuable insights and intelligence. Leveraging existing North Korean expatriate networks for information and support. Deploying agents to gather intelligence discreetly within North Korea. Enhancing cyber capabilities to penetrate North Korean communications and disrupt their operations. Engaging with South Korea and other regional allies for logistical support and intelligence sharing, capitalizing on their insights into North Korean operations.

         Recognizing that successful infiltration requires a long-term commitment to intelligence operations and maintaining a presence within North Korea. Duplicating Mossad’s infiltration of North Korea to match its success in Iran would necessitate a comprehensive and innovative approach. The unique challenges posed by North Korea’s regime, including its isolationist policies and stringent security measures, would require a combination of intelligence gathering, operational planning, and international collaboration. This endeavor would demand significant resources, expertise, and a long-term commitment to achieve meaningful results.

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      10. Day 6 of the Iran war: Iran down on missiles and launchers. Russia has no plans to assist Iran, leaves Iran high and dry. Chinese weapons the IDF has proven them to be a paper tiger just like Iran.

          Could Israeli commandos invade and destroy the Iranian Fordow Fuel Enrichment Facility nuclear site. Located near Qom and known for being deeply buried, has not been directly targeted in the initial strikes. However, there have been reports of military actions in the vicinity. The IAEA has confirmed that Fordow remains under safeguards and has not reported any damage from the recent attacks. The Fordow facility, while currently unscathed, remains a focal point of concern for both Israeli and international observers.

          Fordow is located approximately 90 meters underground, making it one of the most fortified nuclear sites in the world. Its depth and construction are designed to withstand conventional military strikes, including airstrikes. The facility is heavily guarded, with advanced security systems and military presence, complicating any potential ground assault. Israel possesses advanced military technology, including precision-guided munitions and cyber capabilities, which could be utilized in an operation against nuclear facilities.

          Successful execution would depend on accurate intelligence regarding the facility’s defenses, operational status, and the presence of personnel. A well-coordinated operation would be essential, possibly requiring simultaneous actions to distract Iranian forces elsewhere. The deeply buried nature of the site, combined with its security measures and the potential for severe geopolitical consequences.

          The destruction of the Fordow Fuel Enrichment Facility by Israel would likely provoke a multifaceted response from the United Nations (UN) and the international community. The UN Security Council would likely convene to discuss the incident. Many member states, particularly those aligned with Iran, would condemn the attack as a violation of international law and Iran’s sovereignty. The incident could lead to strengthened alliances among countries opposed to Israel, potentially increasing tensions in the Middle East. The destruction of the Fordow facility by Israel would likely lead to a complex and multifaceted response from the UN and the international community, characterized by condemnation, diplomatic efforts, and potential escalations in regional tensions.

          Disgraced Obama played a significant role in shaping U.S. policy towards Iran, particularly through the Joint Comprehensive Plan of Action (JCPOA), which aimed to limit Iran’s nuclear program in exchange for sanctions relief. But did nothing toward Iranian ballistic missile production; he and Hillary Clinton illegally spied upon the Trump 2016 Presidential campaign and launched the Russia-gate slander in their attempt to destroy President Trump. Additionally, UN Security Council Resolution 2334, exceptionally prejudiced against Israel. The Trump Administration has utterly repudiated the direction of the Obama Administration, on par with the rejection of Obama Care national-socialism medical insurance dictate imposed upon the American people by the insider trading criminal Nancy Pelosi.

          A return to a pro-Western, secular regime in Iran could lead to a strengthening of Iran’s position in the region, potentially countering the influence of Turkey, especially if the new regime seeks to re-establish Iran as a dominant regional power. The geopolitical landscape could shift, with countries reassessing their alliances. Nations that have historically been wary of Iran might find common ground with a new Iranian leadership, altering the regional balance.

          If Iran were to regain a strong position under a new regime, Turkey might find its influence diminished, particularly in areas where both countries have competing interests, such as Iraq, Syria, and the Gulf states. Turkey has sought to position itself as a leader in the Muslim world, particularly through its support for various groups and its assertive foreign policy. A revitalized Iran could challenge Turkey’s aspirations for regional leadership.

          If the West, particularly the U.S., were to support a new Iranian regime, it could further shift the balance of power. Turkey’s relationship with the West might be affected, especially if it is seen as opposing Western interests in the region. The potential return of a regime similar to that of the Shah in Iran could significantly alter the balance of power in the Middle East, potentially diminishing Turkey’s influence in the region. This scenario would likely lead to a complex interplay of alliances, competition for leadership, and shifts in regional dynamics, with implications for both domestic and foreign policies in Turkey and beyond.

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      11. Thank you for your updates, Moshe.

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      12. A 1000 pound bomb hit Soroka hospital in Beer Sheva, a few blocks away from where i live … not a single person killed! The day prior to this bombing, all patients moved out of that wing of the hospital. Utterly amazing, but totally ignored on the News wires.

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      13. Sadly, news outlets don’t want miracles. They want narratives that support their positions. Our social media world has created propaganda on steriods. I do thank you for your sharing what your eyes are seeing. Michael

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      14. Obozo the incompetant clown, responsible for UN imperialism Resolution 2334 … Former President shoe shine boy has publicly condemned President Trump’s recent airstrikes on Iranian nuclear sites, calling the military action “reckless” and “dangerous.” In a statement released shortly after the strikes, Obama expressed concern over the potential for escalating conflict in the region and criticized Trump’s approach to foreign policy. Hilbillery Clinton the incompetent likewise, in goose-step with Obozo the clown has condemned President Trump’s decision to bomb Iranian nuclear sites, labeling the military action as “irresponsible” and “dangerous.” In her statement, Clinton expressed deep concern over the potential for escalating tensions and the risk of a broader conflict in the Middle East.

          Monkey See Monkey Do former Vice President loser Kamala Harris: has condemned President Trump’s decision to bomb Iranian nuclear sites, calling the military action “irresponsible” and “dangerous.” Former House Speaker Nancy Pelosi, along with Representatives Jerry Nadler, Adam Schiff, and Maxine Waters, has condemned President Trump’s decision to bomb Iranian nuclear facilities. Their statements reflect a unified stance among prominent Democratic leaders against the military action, emphasizing concerns about the potential for escalating conflict and the need for diplomatic solutions.

          The Democratic Party is experiencing a notable split over President Trump’s recent bombing of Iranian nuclear sites, reflecting differing views on foreign policy and military intervention. Many establishment Democrats, including prominent leaders like Nancy Pelosi and Chuck Schumer, are advocating for a diplomatic approach to Iran. They criticize Trump’s military action as reckless and counterproductive. Some moderate Democrats are more divided, with some expressing support for a strong stance against Iran while others share concerns about the potential for escalation. This group is often caught between the party’s progressive base and the more traditional foreign policy views of the establishment. The split within the Democratic Party over Trump’s bombing of Iranian nuclear sites highlights the broader debate about the U.S. role in international conflicts and the balance between military action and diplomacy. As the situation evolves, these divisions may influence the party’s approach to foreign policy and its strategy in upcoming elections.

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      15. Moshe,
          I enjoy your assessments of our political systems.
          Michael

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      16. Shalom Moshe,

          Shevuah tov, and thank you again for your continued trust in sharing these deep reflections. I’ve now sat with your words for some time—long enough to feel the weight of what you are laying out, not only as theology but as a lived covenantal reality that defines the Jewish people in your understanding.

          You’ve drawn a line from Sinai to Horev, from the *brit* of the Avot to the common law structure of Oral Torah, from *שם ומלכות* to the halachic heart of faith. While I may not follow the same path or reach the same conclusions, I recognize the internal cohesion of that structure. It forms the interpretive world in which Torah breathes, judges, binds, and sanctifies. And I can see why, within that framework, Jesus appears not as a continuation, but as a disruption.

          Still, I must stand in the faith that was given to me: that in Jesus, I see not the severing of God’s covenant with Israel, but its mysterious fulfillment. I do not say that in erasure of Israel, nor do I promote replacement. Rather, I hold to the belief that the One who revealed Himself at Sinai has revealed Himself again—not in opposition to the Torah, but in the life of One who called us back to its spirit: mercy, justice, and the inward *avodah shebalev* you so often describe.

          I cannot claim mastery over the structures you’ve presented. The intricate system of *kavanah*, *tohor mitzvot*, and *שם ומלכות* requires a lifetime of study in a world not my own. But I can—and do—recognize the integrity of faith-as-oath. The covenant language you draw from—rooted in fidelity, legal precedent, and sanctified time—is unlike anything in the abstract, modern faiths of convenience. It’s weighty. Demanding. Rooted in justice. And I respect that.

          I imagine that where we walk, we will continue to diverge at key crossroads. But perhaps we are still—both of us—journeying under the hand of the same unseen God. If so, may that God, who sees the end from the beginning, judge between us in righteousness, and lead each of us where we must go.

          With respect,
          **Pastor Hogg**

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      17. Shalom Moshe,
          I’ve read your recent comments carefully. Your voice carries not only conviction and insight, but also a burden—and I do not take it lightly.
          Our conversation has moved from covenant to battlefield, from theology to geopolitics. Yet I recognize that, for you, these are not separate domains. The covenant must be guarded not only with tefillin, but with readiness; not only with study, but with swords sharpened in wisdom. In this, I hear echoes of David and his men at Ziklag—watchmen who understood both the times and the threat.
          I also hear in your tone not only urgency, but a kind of prophetic gravity. You’re not reporting the news; you’re pointing to patterns. The crumbling of Iran’s illusions, the silence of Russia, the paper threats of China—these are more than political shifts. They are mashalim in motion. And I know that these events demand more than comment—they demand clarity, conviction, and courage.
          I can’t speak for Christendom. But I do speak from within it. And I grieve with you that much of Church history has not stood with you when the fires rose. In this season of global upheaval and rising violence, I believe the followers of Yeshua must not be naïve. The Torah warns that silence in the face of injustice is itself a kind of bloodshed. I believe that spiritual solidarity must also become practical, moral, and political awareness.
          So yes, I’m listening—to the war, to your warnings, and to the weight of what is unfolding. You have every right to measure a man by his response to Israel under fire. I will not forget that.
          And yet I do not place my hope in the empires of men, nor in the idols of policy. My hope is in the LORD who watches over Israel—the Guardian who neither slumbers nor sleeps. The same God who promised justice will reign from Zion, and peace will flow from a healed Jerusalem.
          I do not presume to advise. But I will not look away.
          Shabbat approaches. May your rest be guarded, and your people shielded under His wing.
          With respect and vigilance,
          Pastor Hogg

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      18. Israel only accepted two commandments at Sinai before we feared that we would surely die and therefore demanded that Moshe receive the rest of the Torah. What’s the “rest of the Torah”, not just the 611 commandments within the language of the Written Torah but all the halachot capable of rising to the sanctity of time oriented tohor commandments from the Torah itself! Herein defines the intent of the 1st Sinai commandment … to obey the revelation of HaShem לשמה.

          LORD not the Name revealed in the 1st Sinai commandment and therefore LORD comes under the 2nd Sinai commandment. The same apples to God, Yahweh, Jesus or Allah etc.

          The day of Shabbat approaches, but this tohor time oriented commandment does not rest at one day of not doing מלאכה/work but all the rest of the six days of not doing forbidden עבודה on the 6 days of “shabbat”. Raising positive and negative commandments – which do not require prophetic mussar as their k’vanna to tohor time oriented commandments which do require prophetic mussar as their k’vanna – as learned in the first Book of the Written Torah – בראשית. This first word of the Torah בראשית, it contains both a רמז, meaning words
          within words of ראש בית, ברית אש, and ב’ ראשית but more it contains a סוד: the idea of tohor time oriented commandments which includes all the halachot contained within the Talmud! Hence the Gra taught the kabbalah that בראשית contains all the commandments of the Torah. Torah, by definition includes all the Halachot of the Talmud, according to the B’HaG’s Hilchot Gadolot, a commentary that Pre-Adamites the Creation of Adam and the Garden.

          The next three Books of the Written Torah contain תולדות commandments; positive and negative commandments do not require k’vanna as do tohor time oriented commandments. What distinguishes a tohor time oriented commandment from תולדות commandments and halachot contained within the Talmud? A tohor time oriented commandment requires the dedication of the Yatzir Ha’Tov which breathes tohor spirits from within the heart. The בנין אב/precedent by which Torah common law\משנה תורה/ learns בכל לבבך\כם within the kre’a shma as publicly taught by Rabbi Yechuda Ha’Nasi in one of his Mishnaot within the mesechta of ברכות, the concept of עבודת השם – the key יסוד (which contains סוד) of doing mitzvot לשמה, a person must dedicate tohor middot (( The revelation of the 13 tohor middot revealed to Moshe at Horev 40 days after the substitute theology known as the sin of the Golden Calf )), by sanctifying a tohor spirit which breathes within the Yatzir Ha’Tov within the heart. JeZeus when asked by his disciples did not understand this fundamental and basic kabbalah/סוד. He taught his disciples: “Our Father who lives in Heaven …” Wrong. Tefillah a matter of the Yatzir Ha’Tov within the Heart. Dedicating a spirit does not compare to blowing air from the lungs as expressed through the precedent of blowing the Shofar. Its not the blowing of the shofar that elevates this mitzva unto a time oriented tohor commandment! But rather the affixation of t’keah, tru’ah, and sh’varim to the positive, negative commandments all as tohor time oriented commandments which remember the oaths the Avot Avraham Yitzak and Yaacov swore the oath ( ONE in the opening p’suk of kre’a shma. ), to serve HaShem לשמה through time oriented commandments.

          Because both the gospels and new testament never teach this fundamental סוד\יסוד Jews recognize JeZeus as a false messiah.

          regards,
          moshe

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      19. Shalom Moshe,

          Thank you for taking the time to walk me deeper into your world. Your teaching brings into view not only the structure of halachah but also the soul of it—the inner work of kavanah, the breath of the Yetzir HaTov, and the sanctification of time through tohor mitzvot. You’ve invited me to look not just at commandments, but at how commandments breathe when lived leshem shamayim—for the sake of Heaven.

          I hear what you’re saying: that from your perspective, Jesus is not rejected merely because of historical grievances, but because the Gospel narratives lack this foundational sod/yesod—this deep internalization of sanctified time-bound commandments. That is not a dismissal made lightly. It’s a verdict rendered from within your sacred structure of Torah, Talmud, and prophetic mussar. I understand better now how your people measure a teacher—not only by words spoken, but by whether they awaken and direct the Yetzir HaTov to live the brit leshmah.

          Yet here is where I must humbly hold my place in the story differently.

          For I believe that the very heartbeat of Torah—avodah shebalev—was precisely what Jesus sought to restore. His teachings constantly returned to the internal: not just outward obedience, but the posture of the heart; not merely refraining from murder, but removing hatred; not just clean hands, but a pure heart. When he taught prayer, he may have said, “Our Father in Heaven,” but he also said, “The Kingdom of God is within you.” This was not to place God far away—but to call people to return inwardly to the Father whose image is already written upon the heart, if only the veil were lifted.

          Where you speak of sanctifying the Yetzir HaTov, I see resonance with what we call the new birth of the Spirit. Not by negating the commandments, but by writing them upon the heart. Where you speak of berit, I see in the cross—not a replacement—but a renewed call to enter covenant through sacrificial love and inward transformation.

          I also respect your concern about Christianity’s historical ignorance of the Oral Torah and its mishandling of the Jewish narrative. I will not argue away the failures of my own tradition. But I also know there are many of us—quietly and carefully—who are listening again, who do not wish to rip Israel from her own Scriptures or her appointed place.

          You’ve taught me in this conversation, Moshe. I receive it with appreciation, not defensiveness. I remain a follower of Jesus—not as a negation of Sinai, but as one who believes Sinai pointed forward even as it grounded a people in time. You and I may understand the sod differently. But if the sod leads both of us to a deeper reverence, a more sanctified heart, and a greater awareness of HaShem’s holiness, then we are at least walking in the same direction, even if not by the same path.

          Shabbat is coming soon. May it restore your strength, clarify your mind, and fill your tent with peace that is not only a noun, but—as you’ve taught me—a verb of trust.

          With respect and reflection,
          Pastor Hogg

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      20. [[ For I believe that the very heartbeat of Torah—avodah shebalev—was precisely what Jesus sought to restore. His teachings constantly returned to the internal: not just outward obedience, but the posture of the heart; not merely refraining from murder, but removing hatred; not just clean hands, but a pure heart. ]]

          Greetings Pastor Hogg shevuah tov to ya. The Talmud defines tefillah as “a matter of the heart”. JeZeus taught his disciples “the lords’ prayer which prayed to a God in Heaven.

          The phrase “The Kingdom of God is within you”, Luke 17:21. The phrase “The Kingdom of God is within you” (Greek: ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν) is often cited by Christian theologians as evidence of a spiritualized, internalized kingdom that supersedes Jewish political-national hopes. In Luke 17:20–21, the P’rushim (Pharisees) ask JeZeus when the Kingdom of God would come.

          It’s a theological dismissal of the national Avot sworn oath brit alliance which creates יש מאין the chosen Cohen people and swears the oath alliance brit wherein this Chosen people inherits the oath sworn lands. The reference “kingdom of God”, refers to the mitzva of tefillah which requires שם ומלכות. However if a person observes with a critical eye, neither the tefillah from the Torah: kre’a shma, nor the rabbinic commandment of tefillah: the Shemone Esrei, neither this nor that contains the fundamental requirement which rabbi Yochanon defines the qualities which separate making a blessing contrasted by saying Tehillem … a blessing requires שם ומלכות.

          So what makes kre’a shma and shemone esrei a blessing rather than a praise like Tehillem which does not contain שם ומלכות? Answer: both kre’a shma and shemone esrei exist as positive tohor time-oriented commandments … which by definition requires k’vanna. Specifically the k’vanna of the wisdom which discerns swearing a Torah oath by means of making a blessing FROM saying or reading praises like as contained in the Book of Tehillem with its 150 prayers. Tefillah not the same thing as prayer. Just as shabbat requires the wisdom of making a הבדלה distinction between shabbat and chol at the beginning and end of the Day of Shabbat so too swearing a blessing oath requires the wisdom which discerns between making a blessing, which requires שם ומלכות, from saying a praise like Tehillem which lacks שם ומלכות.

          What defines the abstract concept שם ומלכות ie “kingdom of Heaven” which the P’rushim asked JeZeus? JeZeus did not know this kabbalah. His answer not even in the same proverbial “Ball Park”! The Oral Torah mitza of Moshiach, gospels and new testament make the claims of JeZeus being “the messiah”, requires – just as do blessing – the wisdom which discerns the k’vanna of שם ומלכות.

          JeZeus taught no Oral Torah common law precedents when he declared his “lord’s prayer”. His prayer make no reference to the dedication of Moshiach to the righteous pursuit of judicial justice which makes fair restitution of damages inflicted by the guilty upon the innocent among our conflicting Jewish people!!! The one repeated rebuke made concerning king David, he profaned his annointing as Moshiach by the prophet Shmuel in the matter of the dedication to pursue righteous judicial restoration of damages in the matter of Bat Sheva’s husband.

          The false messiah JeZeus had absolutely no knowledge what so ever of the Oral Torah dedication of the k’vanna of the time oriented Av commandment of Moshiach! The very question the P’rushim challenged JeZeus as being a false messiah and false prophet.

          Greek Text and Ambiguity, the phrase “ἐντὸς ὑμῶν” can mean either: “Within you” (internalized, spiritual) or “In your midst” (among you, i.e., the presence of the Messiah himself)!!!! Xtian commentators often prefer the first, reading it as an internal spiritual reign — supporting a Pauline model of personal salvation and supersession of Jewish law and statehood. However the false messiah JeZeus’s Lord’s Prayer testifies to the latter interpretation of the vague Greek language phrase.

          Replacement theology (also called supersessionism) is the idea that the Church has replaced Israel as the true people of God. Luke 17:21 fits this mold in key ways. (1) It denies the oath brit which continually creates the Chosen Cohen people יש מאין through the service of dedicating tohor Av Torah time-oriented commandments! (2) The gospel counterfeit hogwash delegitimizes halachic Oral Torah פרדס logic as taught through the kabbalah of rabbi Akiva which the gospel counterfeit never once refers to!!! All the rabbis in both the Mishna and Gemara, all of them, base their opinions upon the kabbalah of rabbi Akiva interpretation of the heart and soul of the revelation of the Oral Torah at Horev, as taught through the logic system of פרדס inductive reasoning. The JeZeus Roman counterfeit had absolutely no knowledge what so ever of this fundamental kabbalah which defines the whole of Oral Torah as codified in the Mishna, Gemara, Talmud, Siddur, and Midrashim.

          Later Christian traditions (from Augustine to Luther) cite this kind of passage to argue that Israel is no longer a physical nation, but now a metaphor for the Church or believing souls. This exactly duplicates, or to use the language of the gospels themselves … “fulfills” the prophesy of the Sin of the Golden Calf in all generations unto this very day!

          Torah, Talmud, Siddur, and Midrashim establishes the Jewish identity, culture and customs to this very day. Defined through the revelation of the Oral Torah at Horev following the sin of the Golden Calf. Rabbi Akiva’s פרדס inductive reasoning logic system defines the k’vanna of the revelation of the Oral Torah which the church denies. JeZeus’s statement in Luke 17:21 dismantles that framework — it moves toward an ahistorical, non-legalist, inward “kingdom”. That shift aligns not just with Pauline theology, but with Gnostic and Hellenistic notions of salvation as inner knowledge or enlightenment rather than collective political redemption.

          The foundational fracture between שם ומלכות sworn oath blessings, such as the blessing which Yitzak gave to Yaacov but did not give the non שם ומלכות praise given to Esau! Torah oral torah common law judicial jurisprudence – the gospel narrative counterfeit did not know. Torah jurisprudence rooted in brit-based chosen Cohen people pursuit of justice as the definition and essence of faith, the gospel/new testament replacement theology perverts to some spiritualized abstraction of Christian “kingdom” theology, which knows absolutely nothing of the k’vanna of שם ומלכות oath sworn brit alliances. This refutation equally applies to the koran, Moo-Ham-Madd did not know how the Torah defines the key term prophet just as the gospel counterfeit does not know how the Torah defines love – as defined through the Torah commandment of marriage known as קידושין. The essential legal-theological rupture that defines the gulf between Torah brit jurisprudence and the theological counterfeits presented by both the Christian New Testament and the Islamic Koran.

          Yitzchak’s blessing to Yaakov was an oath-bound legal act. It therefore serves as THE fundamental בנין אב common law precedent by which the generations of Israel discern the distinction between making a Torah blessing commandment from saying a Tehillem prayer praise. JeZeus response utterly ignorant. Yitzak gave Esav a non-binding, non brit, non blessing/Tehillem to his second son who sold his Cohen first-born birthright to Yaacov! This structure underlies all Torah jurisprudence: no blessing (ברכה) without שם ומלכות, and no true faith (אמונה) without justice-rooted obligations. Faith equals fidelity to oath, not vague belief.

          JeZeus and the gospel writers show no knowledge or respect for rabbi Akiva’s Oral Torah kabbalah of the revelation at Horev. Hence the church fathers deny to this day the revelation of the Oral Torah at Horev as expressed through the 13 tohor spirits of HaShem. The gospel book of john declares the word as God! The very definition of the Golden Calf wherein the ערב רב mixed multitude replacement theology sought to replace the Spirit Name revealed in the first Sinai commandment with the “word” אלהים — the definition of the replacement avoda zarah known as the sin of the Golden Calf.

          The gospel narrative slander the Sanhedrin courts as corrupt and perverse. This negates the Torah concept of faith all together. An no whitewash can conceal this new testament perversion. This same mussar equally applies to Islam. Moo-Ham-Madd’s claim to prophecy lacks any brit-based legitimacy; does not transmit or interpret precedent-based halacha Oral Torah common law. Totally ignores T’NaCH Talmud common law. And equally likewise its substitute theology reduces prophecy to visionary utterance divorced from legal authority and nation-building. As with the gospel counterfeit, the Koran appropriates the term “prophet” while stripping it of its brit-legal definition and context. The gospel’s redefinition of love as universalized sentiment is as empty as its redefinition of kingdom and prophecy. Without brit, there is no legal structure to sustain love, justice, or nationhood. It is all mystified abstraction, which cannot create the chosen Cohen people through tohor time oriented commandments. The JeZeus abomination knowns nothing of what separates the Yatzir Ha’Tov tohor spirits from the Yatzir Ha’Ra tumah spirits.

          Faith without oath-bound brit law is no faith at all, and any theological system — whether gospel or Koran — that dismisses or replaces the brit framework is not a continuation of revelation but a counterfeit rebellion against it. Yitzchak’s blessing to Yaakov is not merely narrative — it is precedent. It is the בנין אב, the archetype, of what constitutes a Torah-commanded blessing.

          The blessing to Yaakov: A sworn, oath brit legal transfer of Cohen inheritance, complete with שם ומלכות implications (even if not verbally explicit, its legal force is absolute), just as kre’a shma, shemone esrei, the mourners kaddish, the blessing of the Cohem to the people of Israel – all visually lack שם ומלכות and therefore require the wisdom to know how to swear שם ומלכות within and through the spirit of the Yatzir Ha’Tov within the Heart! JeZeus makes no reference to this essential kabbalah taught by rabbi Yechuda the Head of the Great Sanhedrin!

          A beracha requires brit. A brit requires oath. An oath requires שם ומלכות and k’vanna. Without this, you have mere praise. JeZeus shows no awareness of this distinction — a fatal flaw for anyone claiming prophetic authority within the brit tradition.

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      21. Shalom Moshe,

          Shevuah tov, and thank you again for your continued trust in sharing these deep reflections. I’ve now sat with your words for some time—long enough to feel the weight of what you are laying out, not only as theology but as a lived covenantal reality that defines the Jewish people in your understanding.

          You’ve drawn a line from Sinai to Horev, from the *brit* of the Avot to the common law structure of Oral Torah, from *שם ומלכות* to the halachic heart of faith. While I may not follow the same path or reach the same conclusions, I recognize the internal cohesion of that structure. It forms the interpretive world in which Torah breathes, judges, binds, and sanctifies. And I can see why, within that framework, Jesus appears not as a continuation, but as a disruption.

          Still, I must stand in the faith that was given to me: that in Jesus, I see not the severing of God’s covenant with Israel, but its mysterious fulfillment. I do not say that in erasure of Israel, nor do I promote replacement. Rather, I hold to the belief that the One who revealed Himself at Sinai has revealed Himself again—not in opposition to the Torah, but in the life of One who called us back to its spirit: mercy, justice, and the inward *avodah shebalev* you so often describe.

          I cannot claim mastery over the structures you’ve presented. The intricate system of *kavanah*, *tohor mitzvot*, and *שם ומלכות* requires a lifetime of study in a world not my own. But I can—and do—recognize the integrity of faith-as-oath. The covenant language you draw from—rooted in fidelity, legal precedent, and sanctified time—is unlike anything in the abstract, modern faiths of convenience. It’s weighty. Demanding. Rooted in justice. And I respect that.

          I imagine that where we walk, we will continue to diverge at key crossroads. But perhaps we are still—both of us—journeying under the hand of the same unseen God. If so, may that God, who sees the end from the beginning, judge between us in righteousness, and lead each of us where we must go.

          With respect,
          **Pastor Hogg**

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      22. Greetings Pastor Hogg. Honestly I do not have a clue of what “mysterious fulfillment” refers to. To “journey” before the God of Sinai actively entails discernment between tohor middot of the Yaztir Ha’Tov as opposed by the tumah middot of the Yaztir Ha’Rah. Perhaps in an exceptionally crude way the contrast between these two types of spirits breathing within the bnai brit Heart might compare to the Xtian model of God vs Satan. Honestly I do not know because Oral Torah literature only employs Satan merely as a metaphor משל\נמשל to the Yatzir Ha’Rah. But this metaphor only works if and only if you contrast tohor middot/attributes with tuma middot\attributes. And no Xtian scholar, and for sure I am not well read on what Xtian scholars have written, this world as alien to me as the philosophy of Zen Buddhism. But to my restricted knowledge and superficial examination no know Xtian scholar ever once delt in this field or subject. Perhaps even that a faulty comparison b/c my daughter studies Chinese philosophy and Shiatsu. The latter has origins from Japan and Zin Buddhism influenced this wisdom a touch more than did Chinese Daoism.

          To encourage my daughter to succeed I discovered that where Zen Buddhism developed the concept of “Mindfulness/3rd eye” — Chinese philosophy pursued the path of the Dao concept of Chi. Both employ meditation. The Indian Buddhist philosophy employs conscious awareness of a defined conscious awareness of a particular sense of one of the 5 senses: feel/touch, hearing, smell, sight, taste to which Shiatsu calls fear, anger, grief, shame, worry/happiness. (The latter a dispute between Yin Shin Jyatsu is and Shiatsu healing philosophies.)

          My point as an Israeli Jew, totally compare to a fish out of water when addressing Xtian concepts of their theology. Mystery, as a term employed in early Xtian theology referred to the Trinity “mystery” as the church grappled with the Muslim concept of Monotheism.

          Am a fish out of water – totally over my head Islamic theories of theology as well. One has merely to scratch me to expose my ignorance. My scholarship focus only studies Torah common law, the mystic notions of the Middle Ages which assumed the status of “kabbalah”, this too I have never made a study in depth. Mystic kabbalah such as the Zohar or Ari kabbalah employs a cryptic language which requires developing a dictionary which defines its key abstract terms “concealed” from a obvious definition. This Jewish philosophy highly influenced by the ancient Greek philosophy known as Rhetoric.

          Personally, the Greek culture and customs my soul loathes and detests. The Hanukkah lights where the Greeks attempted for force Jews to abandon our culture and customs as defined by T’NaCH and Talmud. The assimilated, (((in Hebrew this idea known as ערב רב))), Jews – folks who embraced the customs and mannerisms of foreign Goyim cultures, such Jews the Torah refers to as lacking “fear of heaven”. Which means they take no awareness how their corrupt behavior “consequently” ruins their good name reputations. Xtianity no different, its blood libels, pogroms, ghetto gulags that culminated in the systematic extermination of European Jewry during the Shoah has permanently destroyed the good name reputation of that disgusting religion.

          Your JeZeus/Hercules man-God mystery religion – I do not know. The Torah openly states: HaShem is not a man. So this mystery theology which depicts messiah JeZeus as the son of God monotheism with his Father in Heaven – simply flies over my simple Jew-boy head.

          Torah defines faith as: the pursuit of judicial justice among my people addressing their disputes and damage claims. The Xtian mystery religion, its theology defines faith as belief in some mystery Trinity one God. Both Torah and Xtianity employ the concept of “faith”, but this one “kabbalah rhetoric term” has multiple concealed meanings. An apples vs. oranges conversation.

          The concept of “Gods”, this subject too goes completely over my head. I do not know. Consider myself an atheist praise HaShem. I simply do not trust myself to believe in any God. Refuse to walk down that alien/foreign path culture\custom of faith. Hence personally the idea of seeking God – I do not know. No more than does a simple ant have a comprehension of Human civilizations. As a Jew I work within the confines of my “ant-bed”. A simple worker who tunnels into the earth to dig Torah common law Sanhedrin courtrooms. How to employ the kabbala of rabbi Akiva’s פרדס logic of inductive reasoning to compare an earlier Case/Din judicial rulings to present day Cases heard before my Sanhedrin courtroom wherein I study the T’NaCH and Talmud as a common law legal system. The Talmud and Midrashic literature developed by the later Geonim scholars who preceded the Reshonim Talmudic scholarship, they focused understanding the Aggadah literature within the Talmud warp/weft loom opposing threads which weave the fabric of both the T’NaCH and Talmudic Jewish literature. Herein defines the confines of my simple “ant-bed” tunnel system network.

          Rabbi Akiva’s 4 part inductive reasoning compares to Aristotle’s 3 part syllogism deductive reasoning as Calculus dynamic variables compares to Algebra’s fixed static mathematics. The difference in engineering skills to make a internal combustion engine vs. making a bridge that crosses a deep valley. Both useful, but completely different skills from one another.

          Xtian accept the idea that they can believe in their JeZeus Man-God. They rejoice in the notion of Monotheism, because ipso-facto this means that Jews and Xtians worship the same God. The Muslim too love their strict monotheism belief system because for them Allah and Sinai the same thing. Honestly its a cool magic. Alas the Torah refers to the use of such magic as false prophets/witchcraft. Impossible to get around this לא תעשה Torah commandment.

          The slight of hand of both Xtian and Islamic avoda zarah, their imported Greek rhetoric which purposely fails to define key/critical terms. How does the Torah define the key term prophet? The gospel rhetoric employs “fulfilled” to conceal its lack of knowledge. Simply impossible to “fulfill” prophetic mussar.

          Islam absolutely no different, it posits Muhammad as the final prophet, and worships this declarations as if the act of worship transforms this empty declaration into a fact. Xtain blood libels made prior to their Easter worship exactly duplicate this false premise.

          With respect
          moshe

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      23. Shalom Moshe,

          Thank you for granting me something that few conversations ever reach: an understanding not only of our differences, but also of our common ground. I’ve come to recognize that we are both caught in a lifelong endeavor, one shaped not simply by intellect or tradition, but by conviction and covenant. Neither of us expects to perfect what we hold as true, and yet we walk it forward with the seriousness of those who know we must.

          Vision, I believe, is essential to life. Whatever form it takes, it animates the soul and sharpens the purpose. You have shared with me a window into the vision that compels you—one rooted in law, in oaths, in justice among your people. It is not a metaphor or abstraction to you, but a structure as real and binding as blood and earth. For helping me see that with clarity, I am deeply grateful.

          Sharing such vision, especially across the boundaries of theology, history, and language, is no small act. It requires a trust of sorts, even if not in belief, then in humanity. And I honor that.

          In that spirit, I continue to listen—not to contest, but to understand. It is in such understanding that the truest dialogue takes root.

          With gratitude and respect,
          Pastor Hogg

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      24. I too take pleasure in open communications. Its rare that Xtian theologians permit open dialogue.

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      25. Too many theologians are invested in being right in their own eyes, much less God’s. In my life, I have seen many people die, enough to remind me that my wisdom is but a vapor to understand the reality of eternal One. I am but mortal. He gives and He takes. Blessed be His name.

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      26. I do not know. Talk of Gods beyond my paygrade.

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      27. The 12 Day War has ended. The Tripartite Alliance US – India – Israel now dominates. The leadership of Bibi where he held back following the Oct 7th Abomination, where he did not commit the IDF into Gaza but waited for other Arab countries to join the War as did Lebanon and Syria and the Houthis. Thank you for your great leadership Bibi. The losers of this Middle East War … England and France broke off diplomatic relations with Israel over the Gaza war. The UN attempted to arrest the PM as a war-criminal. The UN, EU and Britain have zero say in shaping the post war ‘balance of power’ in the Middle East. Revenge for the UNSC 242 & 338 imperialist Resolutions! In this war the Quartet Powers exist comparable to tits on a boar hog. Another BIG LOSER of this the 12 Day War —- China. Post War, a massive expansion of the Abraham Accords.
          Iran Admits Defeat: Khamenei just lost the 12 day war
          🚨 BREAKING: China THREATENS Iran As Trump Confirms Ceasefire
          INDIA & ISRAEL’s Secret Plan to Reclaim POK — Mell Robbins Motivational Speaker. – YouTube

          Before the US bombed Iranian nuclear facilities, Trump pulled out of the G-7 meeting and said the Macron did not know squat about the conflict in the Middle East.
          Trump blasts Macron, says early G7 exit has ‘nothing to do’ with an Israel-Iran ceasefire

          The collapse of post-WWII multilateral diplomacy in the Middle East. The rise of a multipolar alliance system where nations like India and Israel take the place once held by Britain and France. The exposure of Arab regimes who tacitly supported Hamas or Hezbollah and their strategic miscalculations. The irrelevance of Cold War-era frameworks, both legal and political, to the current reality. The Middle East’s future will no longer be decided in Geneva or Brussels, but in Jerusalem, Washington, and New Delhi…The irrelevance of Cold War-era frameworks, both legal and political, to the current reality.
          Iran: Who was Ayatollah Khomeini? | If You’re Listening

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