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   mosckerr

   June 19, 2024 at 4:34 am

   The Torah mitzva of Moshiach clearly defined.

   As the Mishna has its Gemara, so too the Prophets have their Holy Writings. This the Way, how to correctly learn the T’NaCH.

   Talmudic common law not a surface reading of law books! Common law stands upon the יסוד of learning by means of outside בנין אב precedents. Herein explains how the Gemara of the Talmud learns each and every Mishna!

   The 3 major prophets compare to the Avot of בראשית. The 12 minor prophets: to the sons of Yaacov toldot. In the Holy Writing the Book of תהלים likewise an Av Sefer. A ‘Gemarah’ of Holy Writings, to this ‘Mishna’ prophetic sugya Isaiah 11:1-9: תהלים צ: ונבא לבב חכמה; the tefillah of Moshe Rabbeinu.

   The xtian perversion of their bibles which translates in all cases: prayer – in the stead of tefillah. Wrong, just that simple. Tefillah a tohor time-oriented Torah commandment. Prayer a praise like reading prayers found in the Book of Psalms. Reading “Psalms” not a tohor time-oriented Torah commandment. Just that simple.

   The dedication of the tohor time-oriented Torah commandment of Moshiach: The unification of the divided Houses of Yechuda and Israel. Isaiah 11:10 – 12:6: According to Midrash, the Moshiach must give Goyim two commandments: like lulav and building a Sukkah. Which “Goyim” does the Midrash refer, seeing that all Goyim reject the revelation of the Torah at Sinai? Answer: the 10 Tribes of Israel which rejected the korban Moshiach dedication of the House of David to unify the divided houses of Israel.

   Herein explains the second sugya ישעיה יא:יא – יב:ו. Moshiach a tohor time-oriented commandment stands upon the Torah בנין אב||precedent|| of korbanot. King David the Av Moshiach and all the kings as found in the Books of מלכים toldot Moshiach. The mitzva of Moshiach applies equally, straight across the board, to all generations of Israel. To do this Torah time-oriented Moshiach commandment: Israel does not “wait for the coming of any Moshiach”.

   The abomination of the Xtian church waits for the 2nd coming of JeZeus. This Av-tumah avoda zarah share no part with the Torah time-oriented commandment of Moshiach as a mitzva to all generations of the Jewish people to live and do in their own lives upon this Earth.
   This tohor time-oriented Torah Moshiach commandment – in our hands to Create the World from nothing. תמיד מעשה בראשית. Wake up and smell the coffee.

   The relationship between the Prophets and the Holy Writings is analogous to that of the Mishna and Gemara in the Talmud. The Prophets serve as the “Mishna,” while the Holy Writings function as the “Gemara.” The structure of the Prophets and Holy Writings parallels the Avot (patriarchs) and the Toldot (12 Tribes, sons of Yaakov) in the Torah. The Book of Tehillim (Psalms) serves as a “Primary text” in relation to the Prophetic books, while the Toldot Books of the Tanakh function as support texts, similar to how the Gemara supports the Mishna. The Mishna has greater authority than the Gemara.

   The secondary Moshiach kings in the Book of Kings – do they follow the Av Moshiach of the pure/righteous David, or the Av Moshiach of the impure/unrighteous Saul? This qualifies as a crucial distinction. The kings that follow in the line of the Av Moshiach David are seen as the legitimate, pure Moshiach rulers. Whereas those who follow the line of the Av Moshiach Saul are considered impure and illegitimate.

   The toldot Torah commandments compare to the house of Shaul. Whereas the Avot Torah time-oriented commandments compare to the Av Book of בראשית and the Av Book – the Siddur. Both command tohor time-oriented commandments rather than positive or negative commandments which do not require k’vanna.

   The mitzvah (commandment) of Moshiach applies to all generations of Israel, not just a passive waiting for a future event. The “abomination of avoda zarah” refers to the Av tumah (impure spirits which emanate from the heart) that defiles the 2nd Commandment against worshiping other gods/soul of Man. The mitzvah (commandment) of Moshiach applies to all generations of Israel, not just a passive waiting for a future event.

   King Shlomo (Solomon) followed the Av Tumah (impure spirit) of the Moshiach Shaul, not the pure Av Moshiach tohor (righteous) spirit of David. When King Shlomo profaned the Torah dedication of the true Moshiach by building an assimilated “House of Wood and Stone” – essentially an idolatrous structure, he failed to uphold the Moshiach’s Torah dedication to pursue justice through the common law Sanhedrin courtrooms. The Torah defines “FAITH” not as blind belief, but as the judicial justice system where the Sanhedrin courts enforce fair compensation of damages inflicted by one Israelite upon another.

   Shlomo’s actions a clear deviation from the true Moshiach model laid out by the mussar of Natan the prophet & David. The focus T’NaCH common law mussar & Talmudic common law halacha, razor sharp k’vanna upon ruling our people with judicial justice. This the central bedrock upon which stands the Torah’s conception of faith. Theological belief Creeds and dogmas, an Av Tumah Torah abomination of avoda zarah; which defines the historic oppression practiced throughout the cruel bloody history of both Xtianity and Islam.

   The Torah concept of “faith” as centered around the judicial justice system of the Sanhedrin courts, Worlds of separation separates this concept of faith from the “blind belief” characteristic of theological dogmas like the Christian Trinity, dogmatized in the Nicene Creed or strict Muslim Monotheism concerning Muhammad as the prophet and no other God other than Allah.

   Xtianity and Islam murdered countless genocides to enforce their evil decree, upon what a Man must believe.
   Specifically, the strict Monotheism professed in Christianity and Islam violates and profanes the 2nd Sinai Commandment against the worship of other gods. If only one God, as Islam demands, then the commandment against worshipping other gods becomes meaningless and worthless.

   This highlights a key fundamental difference between the Torah’s approach to faith, from the theological dogmas of other Abrahamic religions. Faith in the Torah simply rooted in the system of judicial justice and fair compensations of damages. Not blind adherence to metaphysical or philosophical claims about the divine.

   In a court of law, what an individual “believes”, utterly irrelevant and gossip hearsay evidence. Torah courtrooms focus upon presentation of logical prior judicial courtroom rulings and eye-witness testimony as facts. The pursuit of objective judicial justice dedicated to enforcement of fair compensation for damages inflicted and suffered. Not personal theological convictions concerning fervent belief in imaginary theological God constructs.

   Simply no commandment anywhere within the Torah to “believe” in any God. The nature of the Divine, utterly beyond the comprehension of the human mind, just as an ant cannot grasp human languages. Torah “faith” has nothing to do with belief in a deity, but rather centers on the obligation to uphold righteous judicial justice and pursue the fair compensation of damages, through common law Sanhedrin courts.

   This Torah conception of faith, it stands in stark contrast to the theological dogmas like the Trinity or strict Monotheism which define Xtianity and Islam. These latter Av tumah avoda zarah religions viewed as “worthless philosophical speculations” rather than the practical application of justice. The Torah’s kabbalistic פרדס logic system, as exemplified by Rabbi Akiva kaballah, fundamentally different from the Greco-philosophical traditions as expressed through the works of Plato and Aristotle.

   The Mishna serves as a codification of the common law judicial rulings made by the Sanhedrin courtrooms.

   The Gemara then provides a study and analysis of how these common law Mishnaic rulings compare to other similar common law judicial decisions made by smaller Sanhedrin court rooms, in contrast to the rulings of the Mishnaic Great Sanhedrin. The Torah’s conception of “faith” is grounded in this practical application of righteous justice through the Sanhedrin legal system, rather than abstract theological beliefs. The Talmud codifies and examines this common law judicial tradition.

   The core function of the Sanhedrin common law courts, as reflected in the Talmud, most essentially, to adjudicate cases by comparing them to similar judicial precedents and rulings made in previous Small Sanhedrin courtroom cases. This system of Federal common law, which evaluates new cases in light of prior legal precedents made by lower Federal courts, the key legal aspect of how the Torah’s conception of “faith” manifests itself through the practical application of justice in the Sanhedrin courtrooms legal system. Rather than relying on blind theological beliefs screamed by preachers who threaten Fire & Brimstone hell. The Sanhedrin courts uphold the Torah’s vision of “faith” by carefully examining new cases in reference to the evolving body of common law rulings and precedents as documented in the Mishna and Gemara.

   This emphasis on precedent-based jurisprudence, rather than abstract fanatical dogma, for example the Catholic dogma which declares the infallibility of the Pope and other such silly narishkeit. The critical distinction which distinguishes and separates the Torah’s approach of “faith”, as contrasted by the blind belief systems Av tumah avoda zarah – as expressed by the other “sister religions”, these traditions of tumah and oppression of minority theological opposition belief systems.

   The Spanish inquisition despised justice. Similar tumah vanity: The St. Bartholomew’s Day massacre: where crazed Catholic mobs exerted Nazi mass-murder, expressed through their intense hatred of heretical protestant Huguenots. This abomination of injustice, so resembles the annual Blood libel pogroms Xtians across Europe made against Jewish communities.

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