Books of Interest
Website: chetyarbrough.blog
Critical Thinking Skills (For Dummies)
Author: Martin Cohn
Narrated By: Stephen Thorne
Martin Cohn (Author, British philosopher with PhD in philosophy of education from the University of Exeter.)
It seems prudent to listen to “Critical Thinking Skills” because of the many book reviews done in this blog that are flawed. Cohn offers some insight to what a book reviewer should be thinking about when reviewing an author’s book. One should be interrogating themselves to understand their prejudices when trying to explain what an author is trying to tell its reader/listeners. Easy to say, not easy to do, because one rarely understands their own biases.
Understanding one’s prejudices.
Not surprisingly, Cohn notes one needs to understand their own assumptions and biases. The author of a book has their own biases but if the book is positively accepted by the public there is some reason to believe they have something worth understanding. The difficulty is in reviewing a book without distorting what the author is writing because of the reviewer’s bias.
It is interesting that Cohn notes early on that the most important chapters of his book are Chapter 1 and 9 and that if one wishes to abbreviate their examination of “Critical Thinking Skills” these are the two most important chapters. It is interesting because it is a self-effacing admission of an author who does not project a “holy than thou” attitude about his writing.
On balance, this listener views Cohn as one who is skeptical about everything he reads and that his advice is that everyone should adopt the same attitude when reading any book. He argues one should take notes as they read and suggests skimming is an acceptable way of getting to the heart of what an author is trying to say. Cohn goes on to recommend that one review their own writing about another’s work to be sure what an author is writing is clearly and objectively revealed.
Truth or truthiness.
What is disconcerting about Cohn’s analysis is that the best one can be is a skeptic about everything. Good advice but it raises so many questions about whether everything one writes or believes is based on truthiness. Cohn points to the brilliance of many while noting ancient Greeks like Aristotle and modern geniuses like Newton and Einstein have been wrong. This is a consistent point of view for a skeptic, but it makes one wish for truth about something. In the end, one understands Cohn to be saying the best one can do with a book review is to clearly explain what the writer writes and do the same when explaining your opinion.
REVIEWS AND VIEWS OF LIFE 
The רמב”ם perverted the Torah faith. His works generated a ירידות הדורות-domino effect-upon all downstream generations of the chosen Cohen people.
________________________Israel Information Center Ithacainternationalscholars·israelinformationcenterithaca.wordpress.comRemedies as recommended by Israel Information Center Ithaca. Moreover, ask the right question to AI and you will get an algorithm Rabbi’s answer. There is a Rabbi whose responsible is out there we should find out who ?A comprehensive comparison indicate where the start should begin. Did you mean: the thirteen principles of Jewish faith how it was applied to resolve identify crisis which
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Never begin with the assimilated Rambam whose works substitute the 3 part syllogism deductive logic of Aristotle from the kabbalah of rabbi Akiva and rabbi Yishmael’s פרדס וי”ג מידדות respectively. The Rambam Yad perverted T’NaCH/Talmudic “Common law”, replaced by Greek\Roman “Statute law”. The two legal system entirely and totally different. The Rambam substitute assimilationist – a direct negative commandment profaned – rejects the Gemara of mesechta Avoda Zarah wherein the sages teach that in the generations prior to Noach, Goyim abandoned the oath brit alliance!
.בראשית לה There this Gemara introduces the Aggadah of offering of the Torah to different nations. It mentions that God offered the Torah to various peoples, including Ishmael and Esau, who both rejected it upon hearing its commandments. Similar themes, in Midrash Tanchuma, and Midrash Rabbah, where God offers the Torah to the descendants of Ishmael and Esau. They inquire about the contents of the Torah and, upon learning about the prohibitions against stealing and murder, they declined the offer.
Therefore the revelation of the Torah at Sinai reveals a local Tribal God. ואמר רבי אלעזר: כל אומות העולם לא קיבלו את התורה, אלא ישראל בלבד קיבלו את התורה — שבת פח. Yet the Rambam embraced Islam’s Koran of a Universal God/Monotheism. The latter directly profanees the Pesach teaching of 10 plagues wherein HaShem judged the Gods of Egypt, which underscores the 2nd Sinai commandment! If only Allah lives as God, then the 2nd commandment commanded in vain.
Belief in HaShem – no such commandment. Only the theological creeds which shape and dominate the “daughter religions” of Xtianity and Islam make belief systems the crux of faith. What constitutes the Greatest Torah commandment? Answer: the First Commandment at Sinai. Why? How does אנכי יצאו לכם ממצרים — שמות כ:ב, upon this one commandment hang – like a mountain hung by a hair? This commandment on casual observance, a statement rather than a commandment! How then does it even merit the status of a Torah commandment?
Answer: Does a person accept this commandment לשמה או לא לשמה? Person’s, like all g’lut Jews – if they keep commandments at all, they do so לא לשמה. Why? The Torah curse of being in g’lut. Therefore the assimilated rabbi Rambam introduced his 13 middot of Jewish faith in his introduction to the Mishna of Sanhedrin. Assimilation and intermarriage represent the two primary Avot tumah which define avoda zarah.
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It is the believers in Jewish ethnicity that have done the most for science in the world. One wonders if that is because of the teaching of the Torah. It makes one wonder who they could have become if they had been raised as a Jew. That is not to say all ethnicities are subject to the weakness of being human and capable of doing bad things.
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Arab Revisionist History duplicates New Testament revisionist history of the Hebrew T’NaCH.
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The Villages Group: Cooperation in Israel-Palestine
Sep 4/5 2025: Settlers Perpetrate Massive night Pogrom at Khalet a-Dab’e
Khalet a-Dab’e is in the heart of Masafer Yatta. Somewhat unusually for the region’s Palestinian villages, it sits atop a high hill. That could be one reason why the military and settlers have targeted it so relentlessly. Last week on the night between Thursday and Friday (September 4/5), dozens of settlers descended upon Khalet a-Dab’e and perpetrated a pogrom. At least 50-60 criminals, apparently from the entire region’s settlements and outposts, entered the village and immediately assaulted residents of all ages with bats and iron rods.
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Dhimmi Arab refugee populations absolutely reject, together with all other Arab and Muslim countries which refuse to recognize the Jewish state post ’48 and ’67; Jewish equal rights to achieve self determination as defined by the 1917 Balfour Daration and the 1922 Palestine Mandate. Ottoman land laws, which remain on the books in the modern Jewish state today, reject non Ottoman Muslims, both Jews and Arabs from owning Ottoman lands. Dhimmi stateless Arab refugees promote revisionist history, in point of fact during Ottoman rule Arabs existed at best as share-croppers.
Arab Muslim rejection of Zionism rooted in Arab rejection of Jews equal rights to achieve self-determination in the Middle East. All Arab countries opposed and voted against the UN General Assembly vote of 1948 wherein 2/3rds of all UN member states recognized Jews equal rights to achieve self determination in the Middle East as the Palestinian Mandate originally authorized.
The status of dhimmi Arab populations in the context of the Israeli-Palestinian conflict is complex, with many Palestinians identifying as refugees or stateless individuals due to the historical events surrounding the establishment of Israel.
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Interesting. Thanks for the history lesson.
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Religious masturbation, how utterly depressing
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Intentional Faith
Intentional Faith·pastorhogg.net
The Weight and Gift of the Cross
As the day concludes, reflections on Matthew 10:38 prompt meditation on discipleship through the cross. Embracing this cross, representing surrender and sacrifice, leads to true freedom and intimacy with Christ. With prayer for strength and guidance, we are….
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Both fail to grasp the Torah concept of Sacrifices as the medium wherein the chosen Cohen People swear a Torah oath to employ tohor middot within the Yatzir Ha’Tov within the heart. Both works of fiction and revisionist history perceive God like powers awarded and bestowed from undefined Father who bestows magical powers upon his chosen beloved. Both mythical characters of Harry Potter and JeZeus make the ultimate sacrifice and sacrifice their lives as the pathway to achieve ”salvation”. Both fictional narratives fail to define either how the Torah understands the meaning of terms like prophesy and love.
Both narratives create fantastical worlds where mythical beings possess extraordinary powers. In Harry Potter, magic serves as a metaphor for personal growth and moral choices, while in the Gospels, miraculous events are often interpreted as divine intervention. These cultural stories of ancient Hebrews and modern British witch societies, they both reflect cultural narratives that shape our understanding of good and evil, morality, and the human experience, often using fantastical elements to convey deeper emotional belief systems.
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I agree!. Thanks
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Karen Xtian missionizers promote how their God JeZeus prayed. A simple refutation to this religions propaganda nonsense.
Your fraudulent gospels, JeZeus does not discern the difference between “praying”–Tehillem from davening–“Torah blessings”. The Talmud of ברכות instructs that a “blessing” exists as an extension of swearing a Torah oath. A Torah oath, defines the k’vanna of the oath sworn בריתות sworn by Avraham Yitzak and Yaacov by which the Avot cut a brit with HaShem to eternally create the chosen Cohen People from nothing by means of Av tohor time-oriented commandments.
Therefore a blessing requires the kabbalah abstract wisdom known as שם ומלך. The gospel fraud never once brought the שם השם לשמה anywhere in the NT. The first Sinai commandment the greatest of all Torah commandments NOT love – as the false messiah JeZeus taught. Why? Does a Jew do mitzvot לשמה או לא לשמה? This basic question defines how the first Sinai commandment, a commandment at all. The Talmud refers to this fundamental basis of this 1st Sinai commandment – applicable to all the other Torah commandments; explained through the משל metaphor, as expressed though the metaphor of: A Mountain hanging by a Hair.
The JeZeus fraud false messiah did not grasp, that Tefillah as a Torah, that this mitzva requires the dedication of the Yatzir Ha’Tov within the Heart. Rabbi Yechuda interpreted בכל לבבך within the language of tefillah דאורייתא – meaning the kre’a shma – as the avoda which discerns between the opposing spirits of Yatzir Ha’tov vs. Yatzir Ha’rah within the heart. He based this Mishnaic ruling upon the opening word of Torah בראשית, based upon the פרדס – רמז of ב’ רשאת, which translates as two beginnings. The aggadic story of the creation has two creation stories. These stories introduce the first cause of g’lut-exile as the inherit (think of Yaacov and Esau wrestling within the womb of Rivka) struggle between the Yatzir Ha’Tov vs. the Yatzir Ha’Raw within the “womb” of the heart. Hence the Talmud acknowledges that Tefillah a matter of the heart.
Whereas JeZeus prayed to some Father in Heaven. The term מלכותkingship: a metaphor wherein the משל king/מלך guides and directions the direction wherein the nation walks. The נמשל logical inference made upon this משל, the Oral Torah middot revealed to Moshe at Horev on Yom Kippur, these tohor middot – they define the drive or spirit which breathes life from within the Yatzir Ha’Tov within the heart! This crucial error definitively proves the NT a Roman Protocols of Zion forgery.
Currently its the month of Elul. A Chassidic saying at this time: The King is in the field. The נמשל for this משל, Jews attempt to “remember” (ר”ה נקרא יום הזכרון) how the Sin of the Golden Calf wherein the ערב רב-assimilated Jews attempted to impose a substitute replacement theology wherein they referred to the revelation of the 1st Sinai commandment by the word אלהים. The avoda zarah gospel book John 1:1 declares the Word as god. Both substitution theologies define the sin of the Golden Calf; wherein HaShem threatened to make from the seed of Moshe the chosen Cohen people.
The Torah teaches that following the rebuke of the prophet HaShem made t’shuva and “remembered” the oaths sworn to Avraham Yitzak and Yaacov. Hence the opening blessing of tefillah writes: אלהי אברהם אלהי יצחק ואלהי יעקב. HaShem made t’shuva. A completely different verb from the Xtian idea known as repentance. The Torah precedents for t’shuva: the father can annul a vow made by his minor daughter and the husband can annul a vow made by his wife. Hence a fundamental מאי נפקא מינא distinction made between t’shuva and repentance.
The Yom Tov of ר”ה revolves around the central axis of blowing the shofar. Tefillah, as a tohor time oriented commandment requires k’vanna. To blow a shofar require the exertion of air blown from the lungs. But to dedicate a blessing/oath of tefillah requires a dedication of the tohor middot (מלכות) of the Yatzir Ha’tov within the heart. Another huge מאי נפקא מינא fundamental distinction of k’vanna. Torah its deep. The two-dimensional NT Roman Protocols of the Elders of Zion counterfeit fraud, an utter abomination.
The Torah vision of Moshiach – a tohor time oriented commandment like and similar too shabbat – a tohor time oriented commandment. As the latter applies equally to all Jews in every generation to observe and keep so too and how much more so the former! The NT messiah fraud assumes that a lone individual can keep the mitzva of Moshiach. This flagrantly violates the revelation of the Torah at Sinai wherein all generations of the Jewish people accept the Torah.
Torah as common law stands upon the יסוד of precedents. Rabbi Yishmael explained the concept of precedent through calling them בנין אב in his 13 middot explanation of rabbi Akiva’s פרדס kabbalah of the revelation of the Oral Torah at Horev. During the entire month of Elul Jews daven a prayer known as Slichot, wherein we open the doors revealing the Sefer Torah and repeatedly cry out unto the 13 Oral Torah revelation of the 13 middot: ה’ ה’ אל רחום וחנון וכו.
Its rather interesting the רמז – which includes Gematria numerical values, 3 + 13 + 3 blessings defines the Order of the Shemone Esrei. This Order interpreted by the Rambam as 613. He learned 613 commandments from the Written Torah. The B’HaG rejected this simplistic reading of a רמז. He discerned that the opening book of בראשית, introduced the Av tohor mitzvot known as time oriented commandments. The next three books of the Torah שמות, ויקרא, ובמדבר introduced the secondary “precedent” positive and negative commandments which do not require k’vanna. And the last book of the Torah introduced the judicial mandate of the Sanhedrin common law lateral courtrooms, known as משנה תורה. Hence the revelation of the Torah at Sinai inclusive of all the Halachic mitzvot elevated through Aggada drosh of prophetic mussar unto Torah Av tohor time oriented commandments! Rabbi Yechuda the Nassi named his Six orders of Sanhedrin judicial rulings as משנה. The latter interpreted the intent of the Book of דברים as the mandate for common law Torah and Talmudic law.
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Is it the intelligence of human beings that are the foundation of the Torah and Talmud teachings? Your views are a revelation to me. We are in Tokyo for the next 3 weeks but I look forward to your views about life and Jewish history. I presume many disagree with you.Respectfully Chet
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How to study and comprehend both the T’NaCH and Talmud as common law.
To study Talmudic common law its important to discern fundamental distinctions in scholarship down through the Ages. Perhaps the Rif halachic commentary serves as the split between two distinct bodies of law as different from the Pacific Ocean from the Atlantic Ocean.
The most essential skill required to understand how to correctly interpret Talmudic common law, the wisdom how to make the required דיוק/logical inference\. Neither T’NaCH common law nor Talmudic common law simply read as if they existed as novels pulled down from the shelf. The skill to study these Primary Sources does not turn to reading commentaries, made upon these Primary Sources which define the classic culture and customs practiced by societies of the chosen Cohen people through Av commandments known as time-oriented mitzvot.
Even the most shallow cursory translations of the Hebrew T’NaCH and Talmud; Xtianity placed their “word of God” translations upon cult of personality pedestals; they differentiate between the word of God from the words of Man – complete total religious rhetoric nonsense. Still, even a quick glance at their sophomoric “moronic” translations a person “skilled” immediately sees: absolutely no reference to tohor vs. tumah middot; the distinction made between judicial legislative review common law vs. Nicene Creed statute law dictates.
Their apostle Paul declares “the faithful” as not under the law, oblivious that civilizations without law exist in a state of confusion chaos and political anarchy. Never has any “believer” made the logical דיוק and grasped the fundamental distinctions which separate judicial common law – in possession of legislative review – Torah constitutional mandate, from statute law produced from Parliaments, Legislatures, our Councils – such as the above mentioned Nicene council.
Torah, as a Constitutional document compares to the US basic law Constitution rather than to religious belief systems. The latter makes its most fundamental appeal to powerful emotions rather than to rational logic. T’NaCH/Talmudic legal reasoning spins around the central axis of פרדס inductive logic as best understood through rabbi Ishmaels 13 methodologies how to interpret the written Jewish Primary Sources which shape and define classic culture and customs practiced by the chosen Cohen people through the k’vanna of doing tohor time-oriented commandments. Herein defines the יסוד upon which all Torah oath britot – pursuit of justice faith – stands.
Human conflict defines the nature of the opposing Yatzirot within the heart; this fundamental -understanding stands upon the בנין אב-precedent of Yaacov vs. Esau wrestling within the womb of Rivka. The sages perceive the heart as a chamber which houses the two opposing sets of tohor/tuma middot, comparable to the womb which houses developing children.
The Torah employs korbanot משל as the central (נמשל (דיוק wherein the chosen cohen people as a civilization dedicate differentiated tohor middot holy unto our God. Its the definition of tohor middot wherein the k’vanna of doing tohor time-oriented mitzvot differentiated from תולדות positive and negative Torah commandments and Talmudic halachot – which do not require כוונה.
The written Torah serves as the יסוד, the NaCH prophets and holy writings the ground floor, and the Talmud and Midrashic sources the 2nd floor of classic rabbinic Primary Sources of scholarship. Next comes the generations of scholars known as the Sovaraim Talmudic scholars 450-600 CE, they further edited the Talmudic texts sealed by Rav Ashi and Ravina. The wisdom of editing most essentially shapes and separates a good newspaper from yellow journalism rags. It seems to me that the Roman forgery new testament, compares both to yellow journalism rags and the Czarist secret police publication of the Protocols of the Elders of Zion.
This editing skill makes a fundamental דיוק which separates the priority of Cohen culture and custom from תולדות Jewish law and ethics. The latter follows the former, similar to a dog on a leash. Both T’NaCH and Talmud/Midrash stand upon the central kabbalah of פרדס and 13 middot of rabbi Yishmael’s explanation of rabbi Akiva’s פרדס inductive logic sh’itta.
Fraudulent counterfeit copies of the Torah constitution, converted into religious belief system theologies; the latter directly compare to propaganda rhetoric which defined Josef Goebbels propaganda yellow journalism from 1923 to 1945. This political rhetoric stood upon sensationalist techniques used to popularize the Nazi agenda. The Roman false messiah new testament and Muhammad’s Koran poetry made their appeal to emotions rather than inductive reasoning.
The Battle of Guadalete, where the Muslim forces, led by Tariq ibn Ziyad, defeated the Visigoth king Roderic; this battle, considered the decisive moment that opened the way for the Muslim conquest of Spain. Following the victory at Guadalete, Muslim forces quickly advanced through the Iberian Peninsula. Within a few years, they captured major cities, including Toledo, Seville, and Córdoba. By the end of 711, much of the southern part of Spain dominated by Muslim culture and customs. The Umayyad Caliphate established this Spanish foothold, which endured for several centuries, leading to significant cultural, social and political changes in the region.
But conquered Spain made a lasting impact upon Muslim culture as well. The re-discovery of the ancient Greek texts, which the church concealed immediately after Constantine became emperor in 306 CE. This decision by the Church, threatened by the Gods of Greece and Rome, to bury the Greek enlightenment – resulted in a period known as the Dark Ages. The Muslim re-discovery of the ancient Greek enlightenment – cast off Catholic repression, whose policies had destroyed the culture and customs practiced by the ancient Romans, in order to promote the Xtian ‘good news’ gospel. The re-discovery of Greek deductive reasoning both church and mosque now emphatically embraced. Greek deductive reasoning likewise caused the Spanish Jewish ‘Golden Age’ and the European Renaissance to flower and grow.
The 2nd Sinai Commandment, commonly referred to as the negative commandment of “avoda zarah”, the sages interpreted through the תולדות בניני אבות-precedents of 1. Do not copy Goyim cultures and customs and 2. Do not intermarry with Goyim who reject the revelation of the Torah at Sinai. The definition of avoda zarah, the Av tuma spirit breathed by the Yatzir Haraw within the heart, the rediscovery of the ancient Greek enlightenment re-ignited the Civil War wounds which the lights of Hanukkah designated to remember. Alas g’lut Jewry prioritized the forms of faith rather than the substance of faith. Jews lit the Hanukkah lights as a ritual religious observance rather than as an Av tohor time-oriented commandment which requires prophetic k’vanna.
The Dark Ages witnessed the destruction of the Roman road system. Scattered Jewish communities lacked the means to communicate with one another. Questions asked to the Geonim in Iraq sometimes took a Century or more before they received a response. This reality caused the rise of the Reshonim scholars. None the less, despite the Reshon innovation, Jewish scattered communities required more immediate Talmudic guidance.
Talmudic inductive logic requires years of intense scholarship to learn and master. This reality set the stage for the classic debate between the Rabbi Isaac Alfasi, the Rif vs. the Rabbi Meir ben Baruch of Rothenburg, born in Germany, also known as the Baal Hamaor. Rashba, or Rabbi Shlomo ben Abraham ibn Aderet, a medieval rabbi from Spain, active in the late 13th and early 14th centuries. Renowned for his extensive commentaries on the Talmud and his responsa, which addressed a wide range of legal and ethical issues. Rashba, a strong defender of Maimonides’ philosophical approach to Judaism and contributed disastrously to the development of Jewish law during his time. Religious halachic code vs. the disciplined study of the Talmud through precedents, the sh’itta practiced by the Rashi/Baali Tosafot school in France. However, the relationship between the Rif and the Tosafists – more about differing approaches to Talmudic study and halachic decision-making rather than direct criticism.
The Baal Hamaor criticized the Rif’s prioritization of simple halachic codification because it failed to convey the precedent based scholarship of Talmudic common law. The Rif code did not take the halachot and make a משנה תורה reinterpretation of the language of the Mishna. Herein a succinct summation of the Baal Hamaor’s criticism of the Rif code. The Mishneh Torah by Maimonides (the Rambam) represents a significant shift in the approach to Jewish law, moving towards a more systematic and codified statute law form of halacha that a rare few scholars today argue departs from the traditional Talmudic case-based reasoning.
These Spanish ‘Golden Age’ rabbis extinguished the lights of Hanukkah. They had forbidden avoda zara “sex” with the re-discovered ancient Greek syllogism deductive reasoning. Ibn Ezra, from Spain, his son converted to Islam. Assimilation and Jewish intermarriage caused the collapse of Spanish Jewry long before the Spanish monarchy forced the mass expulsion of Jews in 1492. Av tuma avoda zara releases Torah curses upon our people similar to those experienced by Par’o in the days of Moshe and Aaron. By definition assimilated ערב רב Jews lack the knowledge and required education to keep and observe the culture and customs which the T’NaCH and Talmud establish as the society of the Cohen people.
Rabbi Mordechai ben Hillel, known for his work “Mordechai,” failed to differentiation between judicial common law and legislative statute law. In his commentaries, Rabbi Mordechai often focused on the application of Talmudic principles to practical legal situations, some interpret as a watered down form of common law. Why? His scholarship fails to emphasize פרדס inductive logic. He would derive rulings based on precedents and interpretations of the Talmud, reflecting a judicial approach that values case law and established practices. But he failed to validate in the process the kabbalah of rabbi Akiva.
His work implies a distinction between the authority of rabbinic rulings (which can evolve through judicial interpretation) and the fixed nature of certain laws derived from the Torah or established by the Sanhedrin. This ignores the halacha base Gemara משנה תורה re-interpretations made upon the language of the Mishna based upon a specific sugya of Gemara. He utterly failed to discern Av Torah time-oriented commandments which require k’vanna from secondary positive and negative commandments; or how much more so, Talmudic halachic ritual observances… all of which do not require k’vanna, comparable to positive and negative Torah commandments. This failure/collapse of Torah mitzvot scholarship ultimately caused post Rambam Civil War Jews to fail to read the written Torah as a common law legal system wherein פרדס logic compares positive and negative commandments as precedents in order to elevate a any Torah or Talmudic mitzva unto an Av tohor time-oriented Torah commandment. And likewise Bavli/Yerushalmi halachot as precedents to elevate the language of a given Mishna unto tohor time oriented commandments!
The French Tosafot school of common law, despite placing the works of the Rambam into נידוי in 1232 utterly collapsed with the public burning of the Talmud in Paris 1242. The Tosafot commentary likewise failed to link Written Torah common law learned through precedents to Talmudic common law whose halachic precedents make a re-interpretations upon the language of the Mishna. Like a blue-print front/top\side views. Precedents function as “the 70 faces to the Torah common law legal system”. This fundamental basic, the Tosafot commentary to the Talmud utterly failed to emphasize.
Common law compares to the metaphor of opposing rivers, where Statute Law exists as a completely different river from Judicial Common law Legislative Review. Therefore which early Reshonim scholars fundamentally challenged the Rif Code of Halacha for its failure to differentiate between T’NaCH/Talmudic Common law legislative review – as a Constitutional mandate from the Written Torah from Parliament/legislature statute law – which the Rambam, Tur, and Shulkan Aruch codes of statute law utterly and totally undermined? The avoda zara of the latter directly compares to the sin of the Golden Calf which attempted a substitute theology wherein the cursed ערב רב attempted to replace the word אלהים for the 1st Sinai revelation Spirit Divine Presence within the tohor middot which breath life into the Yatzir Ha’Tov within the hearts of the chosen Cohen people throughout all generations.
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Thank you. An excellent primer for we who are so uneducated. The striking point to me is your intellectual understanding of the Jewish faith but atheist view of life.
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T’shuva NOT repentance any more that Day is Night nor Night is Day.
T’shuva not the same as Xtian repentance. T’shuva based upon the substitution theology espoused by the ערב רב, assimilated Israel, who substituted the name אלהים for the Divine Presence Spirit which breathes within the Yatzir HaTov within the heart for the שם השם לשמה. Measure for Measure — HaShem threatened to make of the seed of Moshe Rabbeinu the chosen Cohen people. Moshe caused HaShem to do “t’shuva” and annul his false vow.
A Torah oath exceptionally powerful even HaShem cannot break a Torah oath. This crisis event serves as the יסוד of the Yom Tov season of Rosh HaShanna and Yom Kippur. יום הזכרון – do Jews stop and “remember” the oaths sworn by the Avot to cut a Torah oath brit which תמיד מעשה בראשית Creates the chosen Cohen people יש מאין?
The blowing of the Shofar sums up this Yom Tov – do Jews stop and “discern” the k’vanna distinction between breath brown from our lungs from the tohor middot of the Oral Torah revealed to Moshe on Yom Kippur, which our Yatzir Tov spirit both dedicates and blows from within our hearts?
The Cohen HaGadol pronounces the שם השם לשמה by making t’shuva and the מאי נפקא מינא הבדלה רוח של רב חסד? Discernment of subtle distinctions of כוונה, herein distinguishes how tohor time oriented commandments which dedicate טהור מידות, כמו רב חסד, separates Av time-oriented commandments from secondary positive & negative commandments which do not require k’vanna. The latter תולדות מצוות do not have the holiness to create from nothing the Chosen Cohen People throughout time and history.
ערב רב assimilated American Jewish “rabbis” know absolutely nothing about doing t’shuva. They wallow like pigs in mud adoring their assimilated Rambam רשע whose “Mishna Torah” perverted T’NaCH/Talmudic judicial common law unto cult of personality statute law, just another Golden Calf.
Xtian substitute theology substitutes the JeZeus cult of personality as their Golden Calf. Hence their Av tumah avoda zara perverts t’shuva unto repentance. Wherein a Man expected to feel the emotions of grief. Charlie Kirk’s assassination merits grief and mourning “repentance”. Remembering the Yatzir HaRaw sin of the Golden Calf “substitution of the “WORD” אלהים which the assimilated and intermarried ערב רב Jews who have no יראת אלהים, based upon the mitzva to have “רחום” upon Amalek; the Torah brit blessing or Curse – Life or Death. Amalek merits “רחום” like as equally do the nations of Canaan or the stubborn and rebellious child. Just as t’shuva the opposite of repentance; so too and how much more so רחום the opposite of pity.
The Yom Tov of both Rosh HaShenna and Yom Kippur requires that Jews “remember” the oaths sworn by the Avot wherein they cut a Torah oath brit with HaShem through Av tohor time oriented commandments to create תמיד מעשה בראשית the chosen Cohen people just as HaShem swore to childless Avram that his עולם הבא future born seed would number, inclusive of all generations that the seed of the Avot walk upon the face of this earth, that the population of this chosen Cohen people would compare to the number of the Stars the Heavens contain.
Xtian repentance has zero to do with Av tohor time oriented commandments which require prophetic mussar as their k’vanna. Repentance all about a Charlie Kirk assassination guilt trip: “He died for YOU”, Pauline “Original Sin of Adam” addiction to the farcical fraud of gospel “Good News” substitute theology of a messiah Man/God.
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What informs the writers of the Torah and Jewish religious beliefs. Is it human intelligence or something else?
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Fair compensation of damages suffered = justice.
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The stark contrast how Goyim read their sophomoric moronic bible translations vs Torah common law which stands upon precedents.
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Intentional Faith
Intentional Faith·pastorhogg.net
Resting in Reverence
As the day ends, Psalm 2:10–11 reminds us to serve the Lord with reverence, acknowledging His holiness and unshakable rule. This evening is an opportunity to…..
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Interpreting Tehillem ב. Man struggles with tumah middot within his Yatzir Ha’Raw. This struggle – Universal within all Mankind. If National rulers struggle with their tumah Yatzir how much more so the common man on the street. What does “kingship in Zion” refer to? As a physical king gives direction to the nation so too and how much more so the struggling Yatzirot within the heart. Who wears the crown of the king? The tohor Yatzir Ha’Tov or the tumah Yatzir Ha’Raw?
Israel’s acceptance of the oath brit at Sinai done לשמה או לא לשמה? Clearly the Wilderness generation who accepted the Torah at Sinai did so לא לשמה. Forty days following the Torah revelation the ערב רב שאין לכם יראת שמים imposed a substitute theology of the WORD אלהים which replaced the first Sinai Torah acceptance – שם השם לשמה. Had the Wilderness generation accepted the Torah revelation at Sinai לשמה, they would not have given the assimilated and intermarried Israel/Egyptian ערב רב the time of day. But instead all the sages of the Great Sanhedrin, except for Aaron, MURDERED.
A blessing requires שם ומלכות. The charge of the King, to direct tohor spirits and crown the Yatzir Ha’Tov king within the heart. Superficial reading of Tehillem ב through the sophomoric moronic translation that “KING” refers to a physical/historical son of David – utterly perverts the k’vanna and mussar instructed by this Tehillem! The admonition to kings and judges which ב rebukes, directly addresses the struggle of opposing tohor vs tumah spirits within the Yatzirot within the heart.
Divine Law, not some pie in the Sky “Word of God”, but rather the pursuit of righteous judicial justice among our people. Fair compensation of damages inflicted defines Torah faith. Only through justice can an Israel trust another Israel following a fight/Civil War among ourselves. The metaphor “Kissing the son”, hence refers to the נמשל of tohor middot which the Yatzir Ha’tov breathes.
Tefillah a matter of the heart not the place or location where one prays. How much more so NOT an issue of National leaders but rather the Yatzir Tohor within our hearts! Justice can never prevail over our own interests if we do not dedicate our lives, comparable to a korban dedicated upon the altar in Jerusalem, to the righteous pursuit of justice among our people.
The concept of judicial awe as an ethical restraint is vital for legitimate jurisprudence. Instructs the mussar, that without a deep respect for remembering the oaths sworn by the Avot wherein they swore and cut an oath brit with HaShem, to create the chosen Cohen people through the performance of time oriented Torah commandments, that no generation of Israel can dominate the tumah Yatzir within all our hearts.
Tehillem ב stands upon the T’NaCH precedents of צדק צדק תרדוף and 2 Chronicles 19:6–7 (Jehoshaphat’s reforms): “Consider what you do, for you judge not for man but for HaShem… let the fear of HaShem be upon you.” Impossible to learn and interpret Tehillem without learning it back to similar Case/Rule precedents found within the T’NaCH itself. The tuma Yatzir continually seduces Man to make a shallow reactionary reading of T’NaCH verses snatched like Israeli hostages by Hamas on Oct 7th. This tumah Yatzir defines how the Roman NT gospel fraud makes a superficial and
inconsequential symbolism of p’sukim robbed and raped out of context from the Books of the Prophets and the NT framers declare that their Man/God JeZeus fulfilled the words of the prophets.
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Interesting. The wisdom of man not God or gods is what I think you are explaining.
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Have encountered a Xtian believer whose opinion merits discussion.
Frank Hubeny says:
The important point to remember, Moshe, is that Jesus did – in fact – fulfill the words of the prophets.
That is why Akiva and company had to alter the genealogies in Genesis 5 and 11 and move the Book of Daniel from the Nev’im to the Ketuvim section of the Tanach. They wanted to pretend that He didn’t and hide the fact that they knew He did.
So, now that your history has been corrupted, where does that leave you? Is Kabballah enough? Is mussar enough? Are “Case/Rule precedents” enough? It sounds like Akiva sentenced you to perpetual exile.
You can always be grafted back in unless you decide to talk yourself out of it.
Romans 11:23 NKJV – 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.
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mosckerr says:
September 11, 2025 at 10:27 pm
Bunk. Mussar by definition applicable across the board to all generations of Israel. Hence impossible to “fulfill” prophesy as the false gospel narrative lies. Your speculation – simply slander. You offer no evidence to support your opinion – other than that you do not read Hebrew or Aramaic.
Daniel a mystic not a prophet. The Book of Daniel compares to the relationship which the Gemara has with the Mishna. The generation of Ezra primarily sealed the T’NaCH NOT rabbi Akiva some 600 years later. Oooops try again.
By the language of the Book of Daniel itself, the story occurs in Babylonian exile. Prophets the “Police enforcers” of the Sanhedrin Judges. The jurisdiction of the Sanhedrin courts – only within the borders of Judea. By extension this applies equally to prophets. Therefore Daniel a mystic and not a prophet. Oooops try again.
Your revisionist history, simply false. Just that simple. No fancy dance’n. משנה תורה a Torah 2nd given name for the Book of דברים, if you read the Torah in Hebrew you would immediately know this. Mishna Torah means common law. Common law stands on the foundation of precedents/בניני אבות in Hebrew. Just that simple. No fancy dance’n.
Never in the 2000+ years Jews existed as refugees in Arab or Muslim lands did any Goy court hold either Church or Mosque accountable for war-crimes committed against Humanity – which includes the Jewish people. The Torah defines faith as: Justice pursue. Only under the terms of a Torah blessing: Jews ruling our Homeland, does the potential for the establishment of Sanhedrin common law courts which have the Torah Constitutional mandate of Legislative Review. This fact has zero to do with the theology vomited by Romans 11:23. Justice has nothing to do with any belief system. Torah common law stands upon Case/Rule court precedents. Its this fact which separates Torah common law from Greek/Roman statute law.
The confusion concerning the Aramaic Book of Daniel, even Rashi and later the Rambam debated this point. Also the Zohar weighs in on the Book of Daniel. Both the Book of Daniel and the Zohar written in Aramaic – and both this and that instruct mysticism. Mesechta Megillah, a tractate on Chag Purim clearly states that Daniel – not a prophet. Rashi on this dof of Gemara concedes that Daniel – not a prophet. But about 8 pages thereafter refers to Daniel as a prophet. This contradiction of Rashi’s commentary merits address.
By the time of the Reshonim scholars of the Dark and Middle Ages of European g’lut, Jews lacked a clear understanding of T’NaCH prophets. No Reshon validates that Parshat Shoftim and Shotrim in D’varim, that the latter enforcers existed as “Prophets”. Traditional commentaries such as Rashi, Ibn Ezra, and Ramban do not explicitly state that the Shotrim served as prophets in their interpretations of Deuteronomy 16:18. Rabbi Menachem Mendel Schneerson, like the classical Rishonim, does not explicitly state that the Shotrim in Deuteronomy 16:18 directly referenced as prophets. The connection between Shotrim and prophetic roles simply not a common interpretation found in traditional commentaries. Most classical sources focus on the Shotrim as law enforcers and assistants to the judges without explicitly linking them to the prophetic function.
G’lut Jewry, estranged from the realities that the jurisdiction of the Sanhedrin courts – limited to within the borders of Judea. Rav Shwartz, who gave me sh’micha, his beit din erroneously attempted to involve the Sanhedrin court in Jerusalem, in a legal dispute in America involving one of the leaders of the Bnai Noach movement. This fundamental ignorance concerning the jurisdiction of the Sanhedrin court directly contributed to the collapse of Rav Shwartz attempt to restore Sanhedrin (common law) courts in the Jewish state.
The Yerushalmi includes a dispute Tannaim over whether king David established a small Sanhedrin court in Damascus. The small Sanhedrin courts, based upon the three established by Moshe Rabbeinu on the other side of the Jordan river, from this precedent Torah common law learns that these small Sanhedrin courts, they define the borders of newly conquered lands annexed to the Jewish state.
The Rambam civil war greatly further eroded rabbinic knowledge of the functions of Torah common law. As a minor judge on the attempt to re-establish the Sanhedrin court system within Israel, I watched in horror as the vast majority of my rabbinic peers voted to base the authority of the Sanhedrin court upon the Rambam’s statute halachic code.
These examples caused me to reach the conclusion that post the Rambam Civil War that rabbinic Judaism had abandoned the דרך faith to pursue judicial justice as the יסוד responsibility for accepting the revelation of the Torah at Sinai לשמה. While I can validate the arguments made by the RambaN in his מלחמת השם against the Baal HaMaor’s rebuke against the Rif code for reducing the primacy of Talmudic common law in favor of making a far easier halachic definition of religious halachic observance among g’lut Jewry.
The times absolutely demanded halachic simplifications due to the almost impossibility to travel on a collapsed Roman international road system. None the less, the codes effectively changed the priority established by the Framers of both the T’NaCH and Talmud to serve as the vision model to re-establish Sanhedrin common law lateral courtrooms within the borders of the Jewish Republic which have the Torah Constitutional mandate of Legislative Review. And hence none of the Reshonim commentaries on the Torah prioritized the the definition of Shotrim as “prophets”. A critical and fundamental error of Reshonim scholarship. Consequently, Rashi himself confused, and later referred to the mystic Daniel as a “prophet” in his commentary to Mesechta Megillah.
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This is too steeped in a history I do not know. Many who do not know may have caused the horrible events of discrimination and slaughter of innocent Jews. Every human being should have a right to their beliefs without fear of reprisals. People fear what they do not know! We are all flawed with this foolish ignorance about diversity. That is why I am critical of belief in a religion created by human beings. Accepting differences seems the only rational solution.
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This the month of Elul, ‘the King is in the Field’. Meaning, its a time for Jews to remember the oaths sworn by the Avot to create time-oriented Av Torah commandments which continually create the chosen Cohen people יש מאין.
What does Midah k’neged Midah mean? The concept of “Midah k’neged Midah” (measure for measure) is a fundamental principle in Jewish thought and ethics, particularly within the context of the Torah and later interpretations in the Talmud. This principle emphasizes the idea that one’s actions have corresponding consequences, reflecting a moral order in the universe.
This phrase, divorced from the Torah constitutional mandate which authorizes Great Sanhedrin courts to exercise Legislative Review over the governments of Tribes or even kings of Israel, suggests something akin to an assimilated idea of Karma. Which literally means “action” or “deed” in Sanskrit. It encompasses not just physical actions but also thoughts and intentions. The principle asserts that good actions lead to positive outcomes, while negative actions result in adverse consequences.
Jews in exile often navigate between their traditional beliefs and the surrounding cultures. This can lead to varying degrees of assimilation, which may affect their understanding and practice of concepts like “Midah k’neged Midah.” Jews in exile often face the challenge of maintaining their identity while adapting to the surrounding cultures. This can lead to a reinterpretation of traditional concepts, such as “Midah k’neged Midah,” as they integrate elements from their host cultures. The assimilation of ideas can sometimes dilute the original meanings or lead to new interpretations that resonate with contemporary experiences.
Jews living in exile often navigate the complexities of maintaining their cultural and religious identity while adapting to the surrounding societies. This can lead to a reinterpretation of traditional concepts, including Midah k’neged Midah. The integration of surrounding cultural elements can influence how Jewish communities understand and practice their beliefs. This may result in a blending of ideas, where traditional concepts are viewed through the lens of contemporary experiences and values. This dynamic Midah k’neged Midah directly refers to the conflict between the Yatzir Ha’Tov vs. the Yatzir Ha’Raw within the heart. Specifically it contrast tohor vs. tumah middot! ה’ ה’ אל רחום וחנון וכו, the revelation of the 13 Oral Torah middot at Horev on Yom Kippur serves as the יסוד meaning of Midah k’neged Midah. Yet g’lut Jews cursed by the Torah curse of not obeying the Torah לשמה, they can not discern one tohor middah from another or even tohor middot vs tumah middot in the eternal struggle of Yaacov and Esau within the womb of Rivka.
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Interesting. Measure for measure is an obscure belief in my mind. The hateful act on October 7th is despicable. The killing and displacement of Palestinians seems a measure too far as a response to October 7th. It will not stop future atrocities by Hamas and other murderers of innocent Jews. Measure for measure just reinforces ignorance and more senseless murder. Jews are the most intelligent ethnic people in the world. The world is a better place because of Jews but continued killings in Palestine is a moral, if not religious mistake. Respectfully Chet
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Palestine ceased to exist in 1948. Arabs rejected the UN Resolution 181 Two state solution and then lost their war to throw the Jews into the Sea. This conflict not over land but rather the Arab rejection of Jewish equal rights to self determination as the Balfour Declaration and the League of Nations 1922 Palestine mandate defined as “Zionism”. Arabs passed UN Resolution 3379 “Zionism is Racism”. The contrast between the League of Nations 1922 Palestine Mandate to the 1975 Zionism is Racism – day vs night different. Just that simple. During the Clinton Administration Arafat offered E. Jerusalem and all of Samaria and he turned the deal down flat. The Arabs fundamentally and absolutely reject Jewish self determination in the Middle East.
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The Palestinians don’t have a leader that can lead a government whether recognized by Clinton or any other American President. Until there is a rational and competent leader in Palestine, any chance for peace is impossible. The Palestinians must eliminate Hamas’ elements in their culture to have any chance of statehood. Creation of state without competent government is a waste of time and a bandaid on a shot thru the heart.Sent from the all new AOL app for iOS
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These dhimmi refugee people have no leader and no land despite attempts by foreign countries to impose both.
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Seems sadly true.
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How to study and comprehend both the T’NaCH and Talmud as common law.
To study Talmudic common law its important to discern fundamental distinctions in scholarship down through the Ages. Perhaps the Rif halachic commentary serves as the split between two distinct bodies of law as different from the Pacific Ocean from the Atlantic Ocean.
The most essential skill required to understand how to correctly interpret Talmudic common law, the wisdom how to make the required דיוק/logical inference\. Neither T’NaCH common law nor Talmudic common law simply read as if they existed as novels pulled down from the shelf. The skill to study these Primary Sources does not turn to reading commentaries, made upon these Primary Sources which define the classic culture and customs practiced by societies of the chosen Cohen people through Av commandments known as time-oriented mitzvot.
Even the most shallow cursory translations of the Hebrew T’NaCH and Talmud; Xtianity placed their “word of God” translations upon cult of personality pedestals; they differentiate between the word of God from the words of Man – complete total religious rhetoric nonsense. Still, even a quick glance at their sophomoric “moronic” translations a person “skilled” immediately sees: absolutely no reference to tohor vs. tumah middot; the distinction made between judicial legislative review common law vs. Nicene Creed statute law dictates.
Their apostle Paul declares “the faithful” as not under the law, oblivious that civilizations without law exist in a state of confusion chaos and political anarchy. Never has any “believer” made the logical דיוק and grasped the fundamental distinctions which separate judicial common law – in possession of legislative review – Torah constitutional mandate, from statute law produced from Parliaments, Legislatures, our Councils – such as the above mentioned Nicene council.
Torah, as a Constitutional document compares to the US basic law Constitution rather than to religious belief systems. The latter makes its most fundamental appeal to powerful emotions rather than to rational logic. T’NaCH/Talmudic legal reasoning spins around the central axis of פרדס inductive logic as best understood through rabbi Ishmaels 13 methodologies how to interpret the written Jewish Primary Sources which shape and define classic culture and customs practiced by the chosen Cohen people through the k’vanna of doing tohor time-oriented commandments. Herein defines the יסוד upon which all Torah oath britot – pursuit of justice faith – stands.
Human conflict defines the nature of the opposing Yatzirot within the heart; this fundamental -understanding stands upon the בנין אב-precedent of Yaacov vs. Esau wrestling within the womb of Rivka. The sages perceive the heart as a chamber which houses the two opposing sets of tohor/tuma middot, comparable to the womb which houses developing children.
The Torah employs korbanot משל as the central (נמשל (דיוק wherein the chosen cohen people as a civilization dedicate differentiated tohor middot holy unto our God. Its the definition of tohor middot wherein the k’vanna of doing tohor time-oriented mitzvot differentiated from תולדות positive and negative Torah commandments and Talmudic halachot – which do not require כוונה.
The written Torah serves as the יסוד, the NaCH prophets and holy writings the ground floor, and the Talmud and Midrashic sources the 2nd floor of classic rabbinic Primary Sources of scholarship. Next comes the generations of scholars known as the Sovaraim Talmudic scholars 450-600 CE, they further edited the Talmudic texts sealed by Rav Ashi and Ravina. The wisdom of editing most essentially shapes and separates a good newspaper from yellow journalism rags. It seems to me that the Roman forgery new testament, compares both to yellow journalism rags and the Czarist secret police publication of the Protocols of the Elders of Zion.
This editing skill makes a fundamental דיוק which separates the priority of Cohen culture and custom from תולדות Jewish law and ethics. The latter follows the former, similar to a dog on a leash. Both T’NaCH and Talmud/Midrash stand upon the central kabbalah of פרדס and 13 middot of rabbi Yishmael’s explanation of rabbi Akiva’s פרדס inductive logic sh’itta.
Fraudulent counterfeit copies of the Torah constitution, converted into religious belief system theologies; the latter directly compare to propaganda rhetoric which defined Josef Goebbels propaganda yellow journalism from 1923 to 1945. This political rhetoric stood upon sensationalist techniques used to popularize the Nazi agenda. The Roman false messiah new testament and Muhammad’s Koran poetry made their appeal to emotions rather than inductive reasoning.
The Battle of Guadalete, where the Muslim forces, led by Tariq ibn Ziyad, defeated the Visigoth king Roderic; this battle, considered the decisive moment that opened the way for the Muslim conquest of Spain. Following the victory at Guadalete, Muslim forces quickly advanced through the Iberian Peninsula. Within a few years, they captured major cities, including Toledo, Seville, and Córdoba. By the end of 711, much of the southern part of Spain dominated by Muslim culture and customs. The Umayyad Caliphate established this Spanish foothold, which endured for several centuries, leading to significant cultural, social and political changes in the region.
But conquered Spain made a lasting impact upon Muslim culture as well. The re-discovery of the ancient Greek texts, which the church concealed immediately after Constantine became emperor in 306 CE. This decision by the Church, threatened by the Gods of Greece and Rome, to bury the Greek enlightenment – resulted in a period known as the Dark Ages. The Muslim re-discovery of the ancient Greek enlightenment – cast off Catholic repression, whose policies had destroyed the culture and customs practiced by the ancient Romans, in order to promote the Xtian ‘good news’ gospel. The re-discovery of Greek deductive reasoning both church and mosque now emphatically embraced. Greek deductive reasoning likewise caused the Spanish Jewish ‘Golden Age’ and the European Renaissance to flower and grow.
The 2nd Sinai Commandment, commonly referred to as the negative commandment of “avoda zarah”, the sages interpreted through the תולדות בניני אבות-precedents of 1. Do not copy Goyim cultures and customs and 2. Do not intermarry with Goyim who reject the revelation of the Torah at Sinai. The definition of avoda zarah, the Av tuma spirit breathed by the Yatzir Haraw within the heart, the rediscovery of the ancient Greek enlightenment re-ignited the Civil War wounds which the lights of Hanukkah designated to remember. Alas g’lut Jewry prioritized the forms of faith rather than the substance of faith. Jews lit the Hanukkah lights as a ritual religious observance rather than as an Av tohor time-oriented commandment which requires prophetic k’vanna.
The Dark Ages witnessed the destruction of the Roman road system. Scattered Jewish communities lacked the means to communicate with one another. Questions asked to the Geonim in Iraq sometimes took a Century or more before they received a response. This reality caused the rise of the Reshonim scholars. None the less, despite the Reshon innovation, Jewish scattered communities required more immediate Talmudic guidance.
Talmudic inductive logic requires years of intense scholarship to learn and master. This reality set the stage for the classic debate between the Rabbi Isaac Alfasi, the Rif vs. the Rabbi Meir ben Baruch of Rothenburg, born in Germany, also known as the Baal Hamaor. Rashba, or Rabbi Shlomo ben Abraham ibn Aderet, a medieval rabbi from Spain, active in the late 13th and early 14th centuries. Renowned for his extensive commentaries on the Talmud and his responsa, which addressed a wide range of legal and ethical issues. Rashba, a strong defender of Maimonides’ philosophical approach to Judaism and contributed disastrously to the development of Jewish law during his time. Religious halachic code vs. the disciplined study of the Talmud through precedents, the sh’itta practiced by the Rashi/Baali Tosafot school in France. However, the relationship between the Rif and the Tosafists – more about differing approaches to Talmudic study and halachic decision-making rather than direct criticism.
The Baal Hamaor criticized the Rif’s prioritization of simple halachic codification because it failed to convey the precedent based scholarship of Talmudic common law. The Rif code did not take the halachot and make a משנה תורה reinterpretation of the language of the Mishna. Herein a succinct summation of the Baal Hamaor’s criticism of the Rif code. The Mishneh Torah by Maimonides (the Rambam) represents a significant shift in the approach to Jewish law, moving towards a more systematic and codified statute law form of halacha that a rare few scholars today argue departs from the traditional Talmudic case-based reasoning.
These Spanish ‘Golden Age’ rabbis extinguished the lights of Hanukkah. They had forbidden avoda zara “sex” with the re-discovered ancient Greek syllogism deductive reasoning. Ibn Ezra, from Spain, his son converted to Islam. Assimilation and Jewish intermarriage caused the collapse of Spanish Jewry long before the Spanish monarchy forced the mass expulsion of Jews in 1492. Av tuma avoda zara releases Torah curses upon our people similar to those experienced by Par’o in the days of Moshe and Aaron. By definition assimilated ערב רב Jews lack the knowledge and required education to keep and observe the culture and customs which the T’NaCH and Talmud establish as the society of the Cohen people.
Rabbi Mordechai ben Hillel, known for his work “Mordechai,” failed to differentiation between judicial common law and legislative statute law. In his commentaries, Rabbi Mordechai often focused on the application of Talmudic principles to practical legal situations, some interpret as a watered down form of common law. Why? His scholarship fails to emphasize פרדס inductive logic. He would derive rulings based on precedents and interpretations of the Talmud, reflecting a judicial approach that values case law and established practices. But he failed to validate in the process the kabbalah of rabbi Akiva.
His work implies a distinction between the authority of rabbinic rulings (which can evolve through judicial interpretation) and the fixed nature of certain laws derived from the Torah or established by the Sanhedrin. This ignores the halacha base Gemara משנה תורה re-interpretations made upon the language of the Mishna based upon a specific sugya of Gemara. He utterly failed to discern Av Torah time-oriented commandments which require k’vanna from secondary positive and negative commandments; or how much more so, Talmudic halachic ritual observances… all of which do not require k’vanna, comparable to positive and negative Torah commandments. This failure/collapse of Torah mitzvot scholarship ultimately caused post Rambam Civil War Jews to fail to read the written Torah as a common law legal system wherein פרדס logic compares positive and negative commandments as precedents in order to elevate a any Torah or Talmudic mitzva unto an Av tohor time-oriented Torah commandment. And likewise Bavli/Yerushalmi halachot as precedents to elevate the language of a given Mishna unto tohor time oriented commandments!
The French Tosafot school of common law, despite placing the works of the Rambam into נידוי in 1232 utterly collapsed with the public burning of the Talmud in Paris 1242. The Tosafot commentary likewise failed to link Written Torah common law learned through precedents to Talmudic common law whose halachic precedents make a re-interpretations upon the language of the Mishna. Like a blue-print front/top\side views. Precedents function as “the 70 faces to the Torah common law legal system”. This fundamental basic, the Tosafot commentary to the Talmud utterly failed to emphasize.
Common law compares to the metaphor of opposing rivers, where Statute Law exists as a completely different river from Judicial Common law Legislative Review. Therefore which early Reshonim scholars fundamentally challenged the Rif Code of Halacha for its failure to differentiate between T’NaCH/Talmudic Common law legislative review – as a Constitutional mandate from the Written Torah from Parliament/legislature statute law – which the Rambam, Tur, and Shulkan Aruch codes of statute law utterly and totally undermined? The avoda zara of the latter directly compares to the sin of the Golden Calf which attempted a substitute theology wherein the cursed ערב רב attempted to replace the word אלהים for the 1st Sinai revelation Spirit Divine Presence within the tohor middot which breath life into the Yatzir Ha’Tov within the hearts of the chosen Cohen people throughout all generations.
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This helps one understand why there is such a gap between Jewish believers and the rest of society. There is an exclusivity that discourages social comity’s. Thank you but with a sense of sadness.
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