1. The “pick and chose” investigators.. Typical
   republicans claim they will be opening investigations on doj and feebs… we will see

   1. Don’t worry, they will investigate till Hell freezes over, but they won’t do anything about anything.

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2. Khashoggi was a Muslim Brotherhood mouthpiece. His death likely saved the lives of people, maybe especially Jews.

   Plus, it was State A assassinating someone in State B, and neither A nor B are the United States. Even less jurisdiction than Akleh, who held a citizenship of convenience.

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3. Torah faith as contrasted by the faith framed by the religions of avoda zarah.

   Religion totally misses the boat in matters of Torah faith. This faith defined by permitted types of מלאכה, commonly known as justice. This faith shapes the meaning and intent of all the תרי”ג \ 613 Commandments together with the Talmud’s lateral common law legal system. What’s the point of the logic system revelation IF Man abhors justice between and among his fellow Man? The Oral Torah logic format/system spins around a rational method by which to interpret Prophetic mussar. Mussar has zero connections with theological belief dictates.

   Theological belief dictates define all religions of avoda zarah/alien מלאכה. Both Shabbat and the rest of the days of the week spin against acts of forbidden מלאכה – “injustice”. From the vile sale of Josef to Egyptian slavery … to the oppression of Par’o, and how he enslaved all Israelites… forbidden מלאכה not just limited to the acts of building the Mishkan/Tabernacle of the Congregation. The construction of the Mishkan, Israel dedicated the souls of their children to not do forbidden actions of theft, oppression, ערוה, and judicial bribery ie forbidden מלאכה.

   As מלאכה defines Torah justice. Sin and belief in the Devil: defines Xtian avoda zarah. Paul justified the theology of belief in JeZeus as the false messiah based upon his absurd theory of ‘Original Sin’. A perversion of the Torah comparable to how the Rambam’s statute law halachot perverted Talmudic common law. Both this and that established new religions of avoda zarah. The Rambam has his famous 13 points of theological belief, something like the Nicene Creed.

   All religions of avoda zarah spin around the central axis of some cult of personality. From christ, to mohammad, to buddha all belief systems dictate a theology and creed that followers of that religion MUST believe. The church murdered and tortured people who embraced opposing theological beliefs. The 30 Years War, killed about as many as did WWI, Protestants and Catholics slaughtered one another because the Protestant Cross stripped Jesus from off its crucifix; combined with Protestant rejection of the cult of Mary, and her eternal virginity.

   Avoda zarah makes God or Gods the focus of the faith parameters. The Torah by stark contrast makes justice as the focus of faith; all generations equally bear the moral burden to live just lives. A key Torah negative commandment defines the 2nd Sinai commandment not to worship avoda zarah through the common law precedent: the negative commandment not to assimilate to foreign cultures and customs and not to marry Goyim, whose people never accepted the revelation of Sinai & Horev. Avoda zarah emphasizes a Universal scope of faith.

   Oral Torah logic as opposed by ancient Greek philosophy spins solely around the axis of interpreting the mussar commanded by and within the Books of the T’NaCH prophets. Plato and Aristotle’s logic have Universal applications as does Hegel logic format which Marx, Lenin, and the Bolsheviks later embraced.

   Torah faith spins around the oath sworn lands, only within the brit Republic of Tribes can Jews observe Talmudic common law as expressed through lateral courtrooms. Religious Orthodox Judaism perverts the Beit Din courts. The Orthodox Beit Din fails to assign a court judge to serve each of the opposing parties in a legal conflict – prosecutor and defence. הלכה למעשה/practical halacha\ today, consequent to the Rambam Civil War, has assimilated to Roman statute law rather than Jewish common law.

4. History: the study of past dead generations vs. Prophetic mussar – the rebuke to all generations living.

   The Talmud views the stories in the T’NaCH NOT as history but rather prophetic mussar. The “Aggadita” communicated within the first Book of בראשית, all these Torah characters teach prophetic mussar RATHER than physical historical reality. The Aggaditic stories from Adam, Noach, the Avot and the children of Israel who descend unto Egyptian g’lut — all these personages communicate Aggadita mussar stories. The story of Israel enslaved in Egypt by Par’o and redeemed by Moshe — also only an Aggadita mussar story.

   The T’NaCH Aggadic mussar stories do not define Jewish ancient history but rather these codifications describe the cultures and customs developed by an ancient people known today as the Jewish people. A people do not develop culture and customs out of thin air. But this essential fact does “convert” the Hebrew T’NaCH literature into a collection of history books, despite their ancient origins of these ancient stories. That the authors and framers of these collection of Books, all written a long time ago … the k’vanna of all these aggadic works contained within T’NaCH literature – T’NaCH aggadic mussar stories, NOT concrete actual histories of ancient Israel.

   This subtle distinction of k’vanna/intent\ separates Torah faith from Xtian and Muslim faiths. The latter “holy” books absolutely depend on and requires concrete depictions of a physical history, rather than an abstract aggadic mussar. Xtianity cannot exist without a physical Jesus. Rava, a later Amorah Gemarah sage, expresses a totally opposing idea – – the Talmud refers to Job as an imaginary man!

   This warp/weft concrete/abstract\emotional Talmudic “loom”, it weaves the fabric of all Talmudic literature, which always separates concrete realist halacha from its opposing abstract emotional/aggadic ideas. This distinct division within and throughout the whole of the Talmud, it fundamentally defines how the Sages perceived the relationship between Torah commandments. vs.Torah common law/משנה תורה.

   Obviously, the translation of the ancient Hebrew prophetic mussar texts have greatly interested alien foreign Goyim scholars. Despite the hard fact that Goyim scholarship ignored the Order and organization of the Torah, known as פ/chapter and ס\sub-chapter (פרק\סוגיה). Biblical translators unilaterally imposed a completely different Order and organization upon the Torah. Commonly known today as the Chapters and verses of the bible.

   This Goyification of the Hebrew T’NaCH likewise prioritizes the history of Biblical actual – real-life characters, but totally and completely ignores prophetic mussar expressed through Aggadic abstract emotions of our shared and collective humanity! This foreign European viewpoint has shaped and defined the religions of both Xtianity and Islam. The perversion of ancient Hebrew culture and customs into artificial “actual” physical history, this tumah corruption of the T’NaCH has changed and perverted the message of the whole of the T’NaCH.

   Church arrogance views the Talmud with extreme hostility. The Talmudic sages who read the T’NaCH as prophetic mussar/aggadita, which separates and distinguishes between abstract tohor vs. tumah middot spirits, this most basic and fundamental T’NaCH mussar, the church fathers utterly despise, discounted, and ignored. Hebraic prophetic mussar simply did not fit the ‘Good News’ narrative which new testament proponents actively desire to promote.

   Therefore, the church fathers in total derision, they denied the existence of all Oral Torah common law – linked to prophetic mussar, by means of the Aggadic portions within the Talmud – according to the פרדס kabbalah as taught by Rabbi Akiva, and all the sages within the Talmud. The church simply preferred to burn the Talmud rather than consider or objectively weigh the essential perspective of Jewish Torah authorities and Talmudic scholars.

   Starting with the Apostle Paul, Goyim religious leaders, authorities, and scholars condemned any attempt to Judaize Xtianity. The early church leadership emphatically rejected the category of being just another Jewish heretical subset within Jewish culture and traditions. The church therefore strove to develop its own unique set of cultures and traditions which shapes the different European civilizations and societies of Europe & Russia.

   1. Jewish avoda zarah during the Middle Ages

      The distinction between the Book of Commandments, published by the earliest Reshonim scholars to how modern scholarship understands Torah precedents, which establish Torah Common Law. The Books of Torah commandments made by Jewish scholars after Rav Ashi and Rav Ravina sealed the Talmud, beginning with a code published by Rabbi Saadia Gaon, and further developed by the B’hag and followed by the Rambam’s code of the commandments impacted and shaped lesser rabbinic authorities something like a ירידות הדורות “domino effect”.

      Rabbi Saadia Gaon organized his theory of commandments something like the concentric cone made by water going down a tub drain. His theory prioritized the 10 commandments as the Av commandments. All other Torah commandments function as toldot/off spring\ commandments to the 10 commandments of Sinai.

      The difficulty with this legal theory, the Talmud teaches that Israel in hysteria and panic following the revelation of the opening first two revelation Commandments at Sinai, that our forefathers thereafter, in fear of their lives, demanded from Moshe that he make aliya upon Sinai and receive the rest of the Torah.

      Another apparent flaw in this early Gaonic commandment Biblical codification, the failure to identify T’NaCH prophesy “Commandments” as mussar. Mussar, by definition does not exist as some ossified or petrified fossils, turned unto stone box thinking or pigeon-holed classifications. The Written Torah like the Talmud exists, at least to some Talmudic and Reshonim opinions argue that both exist as highly edited texts. A dispute within the Talmud itself, concerning the authorship of the concluding verses of the Book of דברים\משנה תורה. It appears to me that Rabbi Yechuda Ha’Nasi favours the opinion that Moshe did not write the Book of דברים, but rather taught this Book baal peh/orally to Israel. That Rabbi Yechuda Ha’Nasi based his common law codification, the Mishneh, upon the Oral Torah משנה תורה Book דברים.

      The later assimilated Books of Commandments codifications, published in the early Middle Ages, they all fundamentally erred. Their failure to grasp, that all T’NaCH prophets command mussar. That the vision of T’NaCH prophesy applies equally, across the board, to all generations of Israel. The division of the Talmud into two main branches: Halacha & Aggadita supports this thesis. That the sages both Tannaim and Amoraim viewed the T’NaCH prophets as teachers of mussar aggadita. Rather than physical historical predictions of future events, as the New Testament claims.

      The rabbis of the early Middle Ages, like as do all g’lut generations of exiled Jewish refugee populations, who to the present-day dwell among foreign cultures and customs. That all generations of g’lut Jewry, by definition, struggle with foreign assimilation. Specifically, the assimilation wherein Goyim scholars view the T’NaCH Books as historical history rather than aggadic mussar. The New Testament promotes the narrative of a physical virgin birth Jesus, as opposed to an imaginary man mussar about a messiah.

      The church views as utter heresy the idea that the Jesus gospel stories, restricted to only tell a glorified tale of a mystic mythical, fictional character. Such a possibility shatters the church ethical containment force, established early on, based upon their classic Creeds, Doctrines, and Dogmatism.

      The early assimilated rabbinic authorities, influenced by how the church organized its ethical containment force religion, the power exerted by these foreign influences, they equally persuaded the Reshonim rabbis to write their rigid books of statute law Torah commandments. This statute law perversion divided the תרי”ג Commandments into a positive/negative statute code of Torah commandments.

      All the later Reshon Books of Commandments, such as the ספר החינוך or how the Smag, a pro-Rambam Baali Tosafot scholar who attempted to organize Talmudic halachot around the order of the Rambam’s book of commandments. Both latter examples, highly influenced by the Rambam’s sefer ha’mitzvot, they failed to consider how aggadita interprets the T’NaCH as mussar. This tremendous error aroused the late 19th Century mussar movement lead by rabbi Israel Salanter. Most essentially that mussar serves as the common denominator which connects the Torah commandments together with all the Books of the NaCH prophets! That mussar likewise merges together with the narrative stories of Talmudic aggadah and later Midrashic sources of scholarship as a unified whole mussar instruction. That mussar simply does not compare to a rigid shaped ice-cube tray, as expressed through Roman statute law.

      This channeling of the Torah into rigid religious frames of reference, it appears to me, introduced: comparable to the error made by king Shlomo, and his decision to build a catholic like cathedral Temple. This gross error, it ignored the direct mussar by which the prophet Natan instructed king David not to build a house of Cedar. Shlomo, none the less chose to build the Temple rather than establish Federal Sanhedrin lateral common law courts across the States/Tribes of the Republic; the basis by which to rule the Republic through judicial justice as the Temple commanded by king David. This decision triggered a ירידות הדורות domino effect, as seen by Ezra’s efforts to build a Temple, based upon the visions of Ezekiel.

      Both this and that, they triggered a tremendous error, a ירידת הדורות upon the following generations, and most especially upon g’lut Jewry. The codification of the Torah into frozen brittle commandments effectively collapsed the vision of משנה תורה common law precedents! The latter makes a fundamental distinction between Torah precedents and Torah Common Law. All the commentaries made upon the classic halachic codifications learn by statute law rather than common law which learns the halachot of the Gemara as precedents to understand the k’vanna of a given Mishna.

      The writings of the New Testament apostle Paul, its impact compares to the meteor that struck the Earth and caused the dinosaurs total extinction! Paul, as a self declared agent of God, he preached to the Goyim – the freedom of Goyim from under “the Law”. Paul qualifies as an anarchist revolutionary. His religious rhetoric propaganda conveniently failed to validate the day and night distinction which separates Jewish Common Law from Roman Statute Law! All the later commentaries, as just previously mentioned above, written upon the halachic Reshon codifications, these assimilated rabbis, they too failed to make this distinct about absolutely fundamental separation between shabbat and chol … common law from statute law.

      The early Middle Ages Books of Torah commandments prioritizes Commandments over Torah Oral Torah Book of דברים precedents. Therein they assimilate to the error viewpoint which perverts Torah commandments into Statute Laws. Based upon the assumption that Torah Commandments stand upon their own legs, totally independent from Oral Torah common law. This error fails to learn Oral Torah legal precedents, created with a purpose to compare Oral Torah Book of דברים middot precedent to Written Torah sugiot, based upon shared פרדס middot – as taught through the kabbalah of Rabbi Akiva, with the intention to learn prophetic mussar interpretations of the k’vanna of legal Common Law halachot!

      Assimilation to Goyim cultures and customs, Jewish rabbinic authorities erred and perverted the Torah into a Plato/Aristotle logic & statute law avoda zarah; a direct violation of the 2nd Sinai commandment. The Rambam, for example, failed to discern that monotheism violates the 2nd Sinai Commandment. He erroneously thought that praying to Allah did not violate the 1st Sinai commandment! As such his avoda zarah error duplicated Aaron’s translation of the Name of HaShem unto אלהים – the sin of the Golden Calf.

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