2 Comments

• 

  mosckerr

  March 5, 2024 at 9:50 pm Reply

  How I instruct my son-in-law to study TÔÇÖNaCH and Talmudic Common Law.

  The vision I see for you, your reputation as the Torah scholar who restores inductive precedent based reasoning Î×ÎøΣΣÎÉ ÎÉÎÖάÎ×ο.

  The man who corrects the error transgressions made by the RambamÔÇÖs Yad abomination distortion which perverted Talmudic inductive reasoning Case/Din comparisons to some home Case/Din Mishnaic language.

  You write a commentary to the Rambam halachot perversion/distortion\abomination. You organize the Rambam halachot stolen from the Order of the Gemara, which learns this Order of halachot not only from the Gemarah commentary to that specific Home Mishna, (like the BÔÇÖhag, Rif, and Rosh did but the common law Tosafot failed to do), but you include the Order of the Rambam halachot, learned to a specific Home Mishna, inclusive with both the specific Case/Din Mishna of the masoret HaÔÇÖShas sugyot, just like we have learned.

  This shÔÇÖitta of Rav Aaron Nemuraskii masoret you re-write and correct the inherit flaws of logic in the Rambam code abomination and restore Î×ÎøΣΣÎÉ ÎÉÎÖάÎ×ο inductive comparison of Mishnaic language employed to re-interpret the kÔÇÖvanna of the halachot included in the sugya ÎÆÎûοÎö ήÎòÎò masoret HaÔÇÖShas precise Mishnaic language which discerns between the οÎÖήÎÉ Î×΃ ÎöÎíÎÖÎñÎö precedent Mishnaot, learned in conjunction of Masoret HaÔÇÖshas halachot contained within those inductive reasoned precedent sugyot of the ShaÔÇÖs Bavli.

  We have sat for a long time on the 7th middah οÎæ ÎùÎíÎô/seventh Middle Blessing

  άκÎó ÎæήÎòÎñο ÎÆÎôÎòΣ ΣÎùοÎòάÎáÎò, ÎòήÎÉ ÎáÎí ΣκÎæÎÑ ÎÆΣÎÖÎòάÎÖÎáÎò, ÎòκÎæΪÎáÎò ÎÖÎùÎô Î×ÎÉοÎæÎó ÎøÎáÎñÎòά ÎöÎÉοÎÑ: ÎæοÎòÎÜ ÎÉάÎö ÎöÔÇÖ Î×κÎæÎÑ ÎáÎôÎùÎÖ ÎóÎ×Îò ÎÖήοÎÉΣ.

  The Reshonim scholarship on the Talmud, Midrashim, Torah, NaCH, Aggaditah: an utter disgrace; upon how these essential unsealed Primary Sources of Jewish faith define the kÔÇÖvanna of the Shemone Esrei kabbalah learned from over 247 prophets ÔÇô according to the Jerushalmi Talmud. The disgrace of the Reshonim scholarship, they failed to lead the Jewish people out of gÔÇÖlut as did Moshe Rabbeinu ÔÇö the Torah model of the Moshiach. They failed to define faith of the mitzva of Moshiach, directly linked to the re-establishment of the Cities of Refuge.

  Specifically the small Sanhedrin Capital Crimes common law lateral Court Rooms; based upon the last mitzva of Moshe Rabbeinu who built 3 of the 6 Cities of Refuge, based further upon the opinion that king David established conquered Damascus as a 7th City of Refuge with its all essential/important & primary Small Sanhedrin Federal common law lateral courtroom!

  This scholarship with I have described above, defines the kÔÇÖvanna of the mitzva of Moshiach. And explains for years my statement repeatedly made to you: ÔÇ£I am the MoshiachÔÇØ.

  ((The mitzva of Moshiach applies equally to all Israel. Just as the prophet Shmuel first anointed Shaul of Binyomin as Moshiach. That Moshiach failed like as did Bar Kochba.))

  I sat as a Small Sanhedrin Judge. I sat as a Great Sanhedrin Judge in Jerusalem. My poor Hebrew speaking skills, compared to native born Israelis, the least of my personal incompetence as Moshiach. My Texas accent, i suspect caused Israelis to lower their appreciation of my mussar. Bottom line: I failed back in the early 2000s to convince my Sanhedrin judicial peers to restore Î×ήÎáÎö άÎòοÎö precedent based Î×ÎøΣΣÎÉ ÎÉÎÖάÎ×ο inductive reasoning as one of the two legs of Oral Torah logical reasoning.

  Scholarship based upon Primary Mishnaic & Secondary Gemara Sources rather than flawed tertiary Reshonim commentary opinions, makes a Î×ήÎáÎö άÎòοÎö upon the kÔÇÖvanna of the language of the Siddur\Shemon Esrei, like as does the Gemara make a Î×ήÎáÎö άÎòοÎö upon the kÔÇÖvanna of the language of each and every Mishna, which the Gemara of the ShaÔÇÖs Bavli comments upon. Herein defines the vision of how to correctly learn the faith: the pursuit of justice as expressed through the Masoret HaÔÇÖShas Primary un-Sealed Sources.

  Why the necessity to conclude by copy/paste the halachot of the Rambam? The codes written by the BÔÇÖhag, Rif, & Rosh failed to convey the inductive logic how their ÎöΣÎøÎö ΣÎ×ÎóήÎö rulings made a Î×ήÎáÎö άÎòοÎö re-interpretation of the Mishnaic Primary Source which their halachic rulings, Gemara based secondary sources, understood the kÔÇÖvaana of the Mishna. All three Great halachic Poskim brought as the Head, a specific Mishna to all of their Halachic codifications!

  This represents a strategic failure of learning placed upon their organization of those Codes which set the stage for the Rambam heretic to altogether divorce the Gemarah halachot from its home Mishnaot Primary Sources.

  Examine all the super-commentaries ever written on the BÔÇÖhag, Rif, and Rosh, all of those commentaries like the commentaries made on the Yad Chazaka ÔÇö they too likewise fail to learn the inductive precedent based reasoning which ties a specific Gemara halachic Secondary Source, to re-interpret the kÔÇÖvaana of a Home Mishnaic Primary Source.

  By making a copy/paste of the Rambam halachot, as the quick summation how the shÔÇÖitta instructed to you corrects the errors of scholarship made by the Rashi/Baali Tosafot school of common law scholarship upon the common law Talmud. Specifically, the failure of the Baali Tosafot commentary to make a Î×ήÎáÎö άÎòοÎö of a Gemarah sugya ÔÇ£pÔÇÖshatÔÇØ to re-interpret the kÔÇÖvaana of the language of its Home Mishna Primary Source. The Reshonim as a whole confused and mixed up Mishnaic Primary Sources with Gemarah Secondary Sources. A fundamental and most basic scholastic error.

  Excellent scholarship strives to correct the fundamental errors made by the Reshonim scholarship upon the common law inductive reasoning of Case/din to a Home base Case/din.

  The distinction between ÎæÎñÎÖοÎòή ÎÉÎÖάÎ×ο ÔÇö ΣÎøάÎùΣÎö to Î×ÎøΣΣÎÉ ÎÉÎÖάÎ×ο ÔÇö ÎæÎôÎÖÎóÎæÎô, serves like as does the warp/weft of the Aggadic to the Halachic threads of the loom woven fabric, the garment of Talmudic judicial faith.

  Faith defined NOT as some personal belief in this or that God. As erred the assimilated to Greek philosophy Reshonim Jews. Rather Faith defined as the judicial pursuit of Justice. Justice defined as the Courts pursuit to make a fair restitution of damages, in Cases: both Torts liabilities or Capital Crimes death penalties imposed upon guilty criminals. Based upon the precedent: that which Party A finds hateful, do not force that hate upon Party B to endure.

  The Feudal example of the current Hamas Government shines light upon its unstable corruption. The elite status enjoyed by the tunnel dwelling Hamas membership, contrasted by that of the above ground Gazans who have not even a bomb shelter to flee unto should war break out.

  Gaza in total anarchy today. Pictures of thousands of Gazans swarming upon international food convoys; coupled with Hamas stealing most of this international aid for themselves. Such viewed from above pictures, expose the chaos of Gaza; human swarms, the disgraceful comparison of: to ants eating food dropped upon the floor and abandoned. Scraps thrown to the dogs.

  • 

    mosckerr

    March 28, 2024 at 8:11 am Reply

    Easter has a long bloody history of blood libels followed up with murderous pogroms throughout European history. Every Easter the ÔÇ£homo fagsÔÇØ hiding in Xtian closets, rattle their ÔÇ£Christ-KillerÔÇØ bones.

    The Fundamental Difference between Jews from Goyim. Condensed to a few pages of reading. Goyim take immediate ÔÇ£offenseÔÇØ when Jews points out their total and complete ignorance of the Hebrew TÔÇÖNaCH. ThatÔÇÖs their problem, and thankfully not mine.

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

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

    Orthodox Judaism FAQ ÔÇó Answers to frequently asked questions on Judaism

    To keep shabbat requires knowledge how to distinguish shabbat from the weekday. This discernment of languages employed within the Hebrew TÔÇÖNaCH qualifies as making ÔÇ£theÔÇØ most essential ÔÇ£ÎöÎæÎôΣÎöÔÇØ. Torah faith which bases itself through the expression of common law, absolutely requires ÔÇô as the most basic requirement of understanding Oral Torah logic ÔÇô the skills required to make logical inferenced reasoning.

    For example: the Torah commandment ÔÇô not to work. Biblical translations, they hide a multitude of sins. The word ÔÇ£workÔÇØ expressed as Î×ΣÎÉÎøÎö: skilled labor. While ÎóÎæÎòÎôÎö: unskilled labor ÔÇô also subsumed under the word translation: Work. Every Goyim Bible translation of the Hebrew TÔÇÖNaCH makes this most basic and fundamental perversions of the original texts in Hebrew and in Aramaic ÔÇô like the example of the Book of Daniel. Daniel a mystic and not a prophet. Ooops

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

    The study of this Targum assists all generations of ÔÇ£down- streamÔÇØ pupils to learn the Aramaic employed by the Talmud Bavli. Gemarah-Aramaic repeatedly employs the clause: ÔÇ£Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉÔÇØ, which asks the question: ÔÇ£WhatÔÇÖs the differerenceÔÇØ?

    The study of the Torah commandments, all 613 Torah commandments, most essentially requires asking this Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ question, which possesses the power to transforms positive & negative commandments ÔÇô which do not require kÔÇÖvanna; to tohor time oriented commandments, which do require kÔÇÖvanna. Herein a concise definition of Oral Torah logic as expressed through Talmudic common law.

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

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

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

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

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

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

    The TÔÇÖNaCH defines prophesy: as a tohor person who commands mussar. This prophetic mussar ÔÇô applicable to all generations of Israel. But Prophetic mussar only impacts the lives of Jews who live inside the oath sworn lands. GÔÇÖlut Jews, they lack the wisdom to observe doing mitzvot ΣήÎ×Îö.

    Hence the TÔÇÖNaCH and Talmud for gÔÇÖlut Jewry, a closed-sealed Book. Jews living in gÔÇÖlut lands struggle with assimilation. Many of these Jews convert and embrace the revisionist history theologies which pervert myths into actual historical events and whole heartedly likewise believe in JeZeus as God, and Muhammad as the prophet of Allah. And similar tumah avoda zarah.

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

    Goyim theology, oblivious to the fact ÔÇô that any translation of the Name revealed in the 1st Sinai commandment, (The Greatest commandment in the whole of the Sinai, uniquely Jewish spiritual experience.), perverts ήÎ×Îòο Î×ΪÎòÎòά ΣήÎ×Îö to belief in Torah commandments ΣÎÉ Î£Î®Î×Îö. This perversion of the οÎòÎù ÎöκÎòÎôή ήÎØ ÎöήÎØ Î£Î®Î×Îö to common words which the lips can easily frame and pronounce ÔÇô herein defines the kÔÇÖvanna of the Golden Calf which defines avoda zarah throughout the generations.

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

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

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

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

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

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

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

    TÔÇÖNaCH prophets command mussar. Why? Because mussar applies straight across the board to all generations of bnai brit Israel. Bnai brit Israel grows the άÎòÎøÎùÎö\mussar prophetic rebuke within our hearts.

    We grow and nurture this prophetic mussar within us. And these ÔÇ£tohor spiritsÔÇØ (based upon the revelation of the ήÎØ ÎöήÎØ Î£Î®Î×Îö), they live within our hearts. Prophetic mussar causes bnai brit Israel to dedicate defined tohor middot (ÔÇÿÎöÔÇÖ ÎöÔÇÖ ÎÉΣ οÎùÎòÎØ ÎòÎùÎáÎò΃ ÎòÎøÎò, also known as the Oral Torah revelation at Horev), in all our future social interactions with our family, neighbours & people.

    Hence the mussar spirituality known as: the baali tÔÇÖshuva. Mesechta Sanhedrin of the Talmud learns the mitzva of Moshiach emphatically tied to the mitzva of baali tÔÇÖshuva. Based upon the prophetic mussar of Moshe and the burning bush confrontation.

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

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

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

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

    This mussar foundation: definitively expressed through the Torah commandment ÔÇô judicial justice pursue. This prophetic mussar requires that a baali tÔÇÖshuva dedicates a tohor middah ΣήÎ×Îö. Which tohor middah does the mussar mitzva of Moshiach require, as its holy defining dedication ΣήÎØ ÎöήÎØ Î£Î®Î×Îö? The mussar middah dedication, to restore the lateral Sanhedrin Federal common law courts across the Torah Constitutional Republic, based upon the mussar which Yitro commanded Moshe.

    Not ÔÇÿreligious fetishizationÔÇÖ, of how the Sages of the Talmud interpreted judicial common law? A question which requires an answer: Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ between Statute Law from Common Law? Among the Jewish people, the TÔÇÖNaCH Talmud, exerts a strong cultural masoret, practiced among and between Jews. Assimilated Jews refuse to address the fundamental distinction which separates Common Law from Statute Law. Unto this very day, the Yeshiva education institutions fail to ask the essential Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ question which separates Î×ήÎáÎö άÎòοÎö common law from assimilated Roman statute law.

    Roman Statute Law, according to the Talmud, qualifies as assimilated avoda zarah. Kapo Jews: too, an example of avodah zarah. Why? Because they ÔÇ£convertÔÇØ to cultures and customs practiced by the dominant Goyim majority. Therefore, how does the logic format in Jewish common-law differ from the logic schematics which defines and separates Roman statute-law, from Jewish common-law? Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ?

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

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

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

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

    TÔÇÖNaCH/Talmud common law (also known as Î×ήÎáÎö άÎòοÎö) usually, or at least frequently, learns by comparing similar cases ÔÇô the one compared to the other. The study of literature refers to this as the discipline of: ÔÇ£Compare & ContrastÔÇØ. This type of comparative competitive logic, completely different from the Ancient Greek mathematical syllogism deductive logic (If the premise wrong, then the conclusion reached ÔÇô likewise wrong.).

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

    The Torah mussar kÔÇÖvanna learned to the mitzva of lighting the lights of Hannukka. To learn Torah using the ÎñοÎôÎí logic system. Which by definition totally rejects the ancient Greek philosophical schools, despite their worthy accomplishments; which perhaps achieved the ultimate elevation of thought. Nonetheless two totally diffierent logic formats which frame thought. The revelation of the Oral Torah, with its 13 tohor ÎíÎòÎôÎòά middot, defines Jewish spirituality. The concept within the Talmud of οÎòÎù ÎöκÎòÎôή, means blowing the ήÎØ ÎöήÎØ Î£Î®Î×Îö, like the case of blowing the Shofar. 3 + 13 + 3 ((the order of the Shemone Esrei blessings)) tekea trÔÇÖuah, shvarim ÔÇöÔÇöÔÇö-ÔÇöÔÇöÔÇö- κÎòÎØ ÎòÎóÎòήÎö/ ήÎæ ÎòΣÎÉ Î¬ÎóήÎö\ ÎÿÎöÎòο ÎûÎÖÎ×΃ ÎÆοÎ×ÎÉ Î×ΪÎòÎòά.

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

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

    Purim and Pesach share a ÔÇ£Îøοά-likeÔÇØ common denominator. Purim links to learning avoda zarah: which prohibits assimilation and intermarriage with Goyim. While Pesach links to learning the removal of chametz which teaches the essential ÎáÎ×ήΣ, the removal of avoda zarah from within our hearts, in order to accept the Torah without any av tumah avoda zarah ÔÇô in our midst.

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

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

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

    Tahar time-oriented commandments require kÔÇÖvanna. A fundamental example: the άÎñÎÖΣά ÎóοÎæÎÖά says κÎôÎÖή before davening tefillah whereas άÎñÎÖΣά ήÎùοÎÖά adjoins the 3rd rabbinnic blessing ÎíÎ×ÎòÎÜ to άÎñÎÖΣά ήÎùοÎÖά. The κÎôÎÖή prayer establishes a mussar Order of kÔÇÖvanna.

    According to how Rabbeinu Tam learns the Av Mishna of ÎæοÎøÎòά, a person should place tefillen when accepting the yoke of the kingdom of heaven in άÎñÎÖΣά ÎóοÎæÎÖά. Whereas Rashi learns this Av Mishna which links the time when Cohonim can eat their tÔÇÖruma, to after 3 stars appear in the Heavens. Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ?

    The κÎôÎÖή which separates the 2 + 2 blessings which surround the kreÔÇÖa shma ÎóοÎæÎÖά, that κÎôÎÖή establishes a partition which separates, through mussar kÔÇÖvanna, the kreÔÇÖa shma ÎóοÎæÎÖά and attaches that tefillah of kreÔÇÖa shma, to the Î×ÎáÎùÎö shemone esrei, which ÔÇô like tefillah ÎóοÎæÎÖά employs a κÎôÎÖή which separates ÎÉήοÎÖ ÎÖÎòήÎæÎÖ ÎæÎÖάÎÜ ÎòÎøÎò from ÎÉÎôÎáÎÖ, ήÎñάÎÖ Î¬ÎñάÎù. The Order of κÎôÎÖή links tefillah κÔÇØή ÎóοÎæÎÖά to the tefillah shemone esrei of Î×ÎáÎùÎö. A powerful mussar kÔÇÖvanna of tefillat ÎóοÎæÎÖά as a οήÎòά Î×ΪÎòÎö.

    Because 3 Stars have yet to appear in the heavens (the shÔÇÖitta of Rashi on the Gemara of ÎæοÎøÎòά), that Shemone Esrei davened while yet shines the Sun of day. Therefore, the kÔÇÖvanna of the tahar time-oriented commandment of tefillah, known as ÎóοÎæÎÖά: οήÎòά to attach that kreÔÇÖa shma tefillah ÎôÎÉÎòοÎÖÎÖάÎÉ to the Î×ÎáÎùÎö Shemone Esrei ÎôοÎæÎá΃. And likewise attach the Shemone Esrei ÎóοÎæÎÖά to the κοÎÖÎÉά ήÎ×Îó ήÎóΣ ÎöÎ×ÎÿÎö. This kreÔÇÖa shma unlike the davening of the other two kreÔÇÖa shmas: said without tefillen because clearly 3 stars visible at that time. An interesting Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ.

    The oath sworn alliance, known as ÔÇ£BritÔÇØ, (like as found in ÎæοÎÉήÎÖά\ÎæοÎÖά ÎÉή, οÎÉή ÎæÎÖά, ÎæÔÇÖ Î¿ÎÉήÎÖά, yet incorrectly translated as ÔÇ£covenantÔÇØ.), this key Torah term, ÔÇ£BritÔÇØ, means ÔÇ£allianceÔÇØ and also ÔÇ£RepublicÔÇØ. The 12 Tribes forged this oath brit alliance which established the First Commonwealth of the Torah Constitutional Republic of the 12 Tribes. Based upon the Torah precedent, (known in Hebrew as ÎæÎáÎÖ΃ ÎÉÎæ) upon Moshe anointing Aaron and his House as Moshiach.

    This key Torah term, does not correctly translate into ÔÇ£CovenantÔÇØ because the latter does not fundamentally require swearing an oath ήÎØ ÎòÎ×ΣÎøÎòά. Tehillem prayers lack ήÎØ ÎòÎ×ΣÎøÎòά; this type of spiritual praise does not compare to swearing a Torah oath brit alliances by means of ήÎØ ÎòÎ×ΣÎøÎòά.

    Aaron, the anointed Moshiach, dedicates korbanot. A korban sacrifice does not at all represent a ÔÇÿBarbeque unto HeavenÔÇÖ.

    To dedicate a korban absolutely requires swearing a Torah oath. Just as to cut a brit ΣήÎØ ÎöήÎØ Î£Î®Î×Îö requires swearing a Torah oath. Just as the Shemone Esrei standing tefillah requires the kÔÇÖvanna to swear a Torah oath, through the dedication of one or more defined tohor middot.

    Blessings contain ήÎØ ÎòÎ×ΣÎøÎòά. The ήÎØ ÎòÎ×ΣÎøÎòά precondition, required to swear a Torah oath. The first verse of the κÔÇØή, contains 3 Divine Names together, a ÎíÎòÎô mussar kabbalah to the 3 oaths sworn by the Avot, wherein they each cut a Torah oath brit with HaShem ΣήÎ×Îö. Striking! The κÔÇØή lacks ήÎØ ÎòÎ×ΣÎøÎòά! The mussar kÔÇÖvanna of κÔÇØή, teaches that the translation of Î×ΣÎøÎòά to king ÔÇô just wrong. On the inept order of ÔÇ£covenantÔÇØ. The term Î×ΣÎøÎòά refers to the tohor 13 Oral Torah middot.

    The tahar time-oriented mitzva of Moshiach, a mitzva applicable to all generations of Israel. ((Î×ÎÉÎÖ ÎáÎñκÎÉ Î×ÎÖÎáÎÉ between tohor and tahar? Tohor applies to males while tahar as a οήÎòά, applies to females.)) Just as tefillah and the mitzva of shabbat, and all other Tahar time-oriented commandments, applicable to all generations of Israel. Swearing a false oath or public profanation of Shabbat, both carry the din of ÔÇô Îøοά. The din of Îøοά ÔÇô a life or death crisis of faith. For example: If a οήÎó refuses to give his ex-wife her ÔÇÿgetÔÇÖ. A beit din can make a ÎáÎÖÎôÎòÎÖ decree of Îøοά, and there-after issue a ÔÇÿgetÔÇÖ and free that woman, based upon the precedent of prosbul; permitting her to do the tahar time-oriented commandment of κÎÖÎôÎòήÎÖ΃.

    The revisionist history of Xtian avoda zarah lacks the wisdom to discern between TÔÇÖNaCH/Talmudic mussar common law from Roman statute law. This Av tumah avoda zarah has witnessed: oppression and cruelty, that far surpasses the evil ways of ParÔÇÖo and the Egyptians. This false prophet, false messiah ÔÇô based religion ÔÇô proves the Gospel declaration of: ÔÇ£By their fruits you shall know them.ÔÇØ

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

    This Av tumah avoda zarah condemned by the ÎáÎÖÎôÎòÎÖ Îøοά decree, as expressed through the kÔÇÖvanna of the 9th middle blessing, within the Shemone Esrei oath blessing. Swearing a Torah oath through the mussar mitzva ÎôοÎæÎá΃ of Shemone Esrei, raises this tefilla to a tahar time-oriented oath commandments ÎôÎÉÎòοÎÖÎÖάÎÉ. At Sinai Israel denounced and rejected avoda zarah.

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